held out constant for all those terrors and persecutions and deceits of carnal sins is suddenly to receive the fruits and reward of it 12. And behold I come quickly and my reward is with me to give every man according as his work shall be Paraphrase 12. And I shall not now make any longer delaies as hitherto hath by some been objected against the fidelity of my promises 2 Pet. 3. 9. but hasten to reward every man according to his works both good and evil 13. I am Alpha and Omega the beginning and the end the first and the last Paraphrase 13. I am the eternal God that have descended so low to the very death of the crosse and having been my self tempted am sure not to leave you in calamities I am able to perform my promise and shall not by any means be hindred from it 14. Blessed are they that doe his commandements that they may have right to the tree of life and may enter in through the gates into the city Paraphrase 14. Thrice happy are they that receive the faith of Christ and live according to those rules of piety mentioned ver 2. and live quietly and Christianly in the Church 15. For without are dogs and sorcerers and whoremongers and murtherers and Idolaters and whosoever loveth and maketh a lie Paraphrase 15. Out of which all profane wicked persons are to be ejected such are the Gnosticks which cannot be better compared then to dogs for biting and tearing the orthodox constant Christians and are over and above sorcerers profess'd and guilty of all filthy pollutions bloodily minded guilty of Idol-worship and hypocritical treacherous persons see ch 21. 8. and so are but false equivocal members of Christ's Church and shall have no part of the benefit of Christians 16. I Jesus have sent mine Angel to testifie these things unto you in the Churches I am the root and the off-spring of David and the bright and morning starre Paraphrase 16. I Jesus have sent unto thee my Angel with all these visions concerning the seven Churches and all other passages concerning the universal Church of God I am he that am known by the Prophets by these several titles The root of Jesse The son of David and therefore can bring down the mightiest Kings as David did The starre that ushers in the day all lightsomeness and chearfulness into the world see ch 2. note o. 17. And the Spirit and the Bride say Come And let him that heareth say Come And let him that is athirst come and whosoever will let him take the water of life freely Paraphrase 17. And the Spirit of God that dwells in the Church of Christ and adorns and sets it out fits it as a bride for Christ and the Church the Bride it self calls to every man to consider his own safety so farre as to make hast to come into the number of these faithfull servants of Christ And let every one that heareth these visions say the same seeing that important advantages of it and dangers of the contrary and whosoever will may have a chearfull admission to it and to that refreshing assistance of grace and pardon of sin that is reach'd out there 18. For I testifie unto every man that heareth the words of the prophecie of this book note f If any man shall adde unto these things God shall adde unto him the plagues that are writ en in this book Paraphrase 18. As for all those to whom this prophecie shall come I conjure them all that they change not a tittle of it and withall that they look upon it as the last authoritative prophecie that is likely to come from heaven to be a rule of faith to the Church What is here said is decreed and setled immutable no man shall be able to avert it and whosoever shall go about to infuse any-other expectations into men then what are agreeable to these visions God shall bring on him the judgments that are here denounced against Gods greatest enemies 19. And if any man shall take away from the words of the book of this prophecie God shall take his part out of the book of life and out of the holy city and from the things which are written in this book Paraphrase 19. And so in like manner whosoever shall derogate any thing from the authority of this prophecie or take out any part of it or occasion men's not receiving the admonition of Christ here contained in every part thereof God shall cast him off throw him out of the Church account him uncapable of all the blessings which are here promised to the faithfull Christians 20. He which testifieth these things saith Surely I come quickly Amen Even so come Lord Jesus Paraphrase 20. Christ that sent these visions affirmeth assuredly that he will speedily set to the execution of what is contained in them see note on Mat. 24. b. and that infallibly And the writer hereof in the name of all faithfull Christians gives his acclamation Be it so Lord Jesus be it so 21. The Grace of our Lord Jesus Christ be with you all Amen Paraphrase 21. I am now to conclude this Epistle to the seven Churches in the solemn form of Apostolical salutation The grace mercy and goodness of our Lord Jesus Christ be with you all Amen Annotations on Chap. XXII V. 1. A pure river The five first verses of this chapter belong to the businesse of the former chapter the description of the Christian Church in its flourishing condition and ought not to have been divided from it And this first verse hath a nearer connexion with that which immediatly preceded There in the beginning of it is mention of entrance into the Church and who they were that should not be admitted to it Now this entrance we know was by Baptisme and that is sure express'd here by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pure river of water of life The place wherein they baptized was first any great pool of water typified Ezech. 47. 5. by waters to swim in where they might go in as Philip with the Eunuch and be put under water from whence it is ordinarily by the antients call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pool In the times here referred to that is under Constantine the Font was in the Court before the Church Fountain-water running always into it This Fountain-water is in the New Testament called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living water and here by analogie water of life but that with the addition of a mystical sense as when Ezech. 47. 9. it is said that every thing that moveth wheresoever the waters come shall live or when Christ speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 water leaping or springing to eternal life because Baptisme as an initiation into the Church is an entrance into a Christian and eternal life And the water in the Baptistery or Font maintained from the spring is called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 river a word by which any
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
't is evident that God's power and mighty work of deliverance such as had been shewn in rescuing the Israelites out of Aegypt is the thing there meant by my Spirit for thus the words are introduced being spoken of the re-edifying of the Temple According to the word that I convenanted with you when ye came out of Aegypt so my Spirit remaineth among you and therefore as an effect of confidence in that power it follows Fear ye not which can no way pertain to the pretensions of the Enthusiast § 22. Having taken this view of the chiefest of those places which have been deemed favourable to the pretenders of New light and discovered the mistakes of them I proceed to the second branch of my method the setting down the form of sound doctrine in this matter and that will be most fitly done by these steps and degrees § 23. 1. That all knowledge of God's will is confessedly as every good gift from God communicated by those means and degrees which God hath been pleased to chuse the light of Nature the Revelations and Oracles and Voices from heaven to the Fathers and at last by his own Son Jesus Christ and his Apostles commissionated by him which being the last method or way of Revelation which we have reason to expect our whole duty is hereby resolved to be contained and set down in those laws of the Old but especially of the New Testament which make up the Christian Canon or Rule § 24. 2 dly That any farther light then that which is thus afforded us cannot in any reason be pretended to by any or so as may satisfie himself or others unless it may appear by means sufficient to convince a rational man 1. in general that it is agreeable to the oeconomie under the Gospel that any one after Christ and his Apostles and others of that first age extraordinarily endowed should to the end of the world be called to the office of a Prophet as that signifies one that is sent to make known de novo to publish God's truth or will unto men and 2. that he particularly is such a Prophet and so sent and by authentick testification of Divine miracles or of mighty works which neither man nor devil can work without the assistance of an omnipotent power demonstrated and evidenced to be so § 25. 3 dly That if it should now be affirmed that any man is or since the Apostles age hath been thus endowed it would be under a very strong prejudice from the contrary opinion of the whole Church of God for 15. Centuries who having received the Books of the Old and New Testament for the one constant durable Canon of Faith must be supposed to resolve that nothing else shall ever be added to that Canon that is no new Revelations shall ever be made for if they should our Faith must be regulated by them as well as by any part of God's word already received and therefore in all reason this affirmation must be testified by arguments or proofs fit to out-ballance so great an authority which cannot be by any one mans affirmation of himself whose testimony in this matter is of no validity and yet 't is evident that there are no other § 26. 4 thly That the understanding the word of God contain'd in the Scripture is no work of extraordinary illumination but must be attained by the same means or the like by which other writings of men are expounded and no otherwise In other writings some things are so plain that by the strength of common reason any man that is master of that and understands the language wherein they are written may understand them others have such difficulties in them arising either from the conciseness or length of style or sublimity of the matter of the discourse or intermixture of old forgotten customes c. that there will be need of proper helps in each of these to overcome the several difficulties And so it is in the understanding of Scripture those places that are plain want no farther illuminating either of the medium or of the eye to discern or understand the meaning of them and for the searching to the bottome of the greater depths 't is as certain that the use of humane means doth ordinarily assist and conduct us successfully as observation of the usage of the word or phrase in other places considering the customes of the people the scope of the writer and many the like and when it doth not so 't is visible that it is from my want of such assistances which when I after come to meet with I get through the difficulty and by growth in knowledge and observation doe come as perfectly to understand the more abstruse passage to day as I did the more perspicuous yesterday And indeed if extraordinary illumination were required to understand the more difficult places of Scripture it could not be denied to be necessary to all the most easie also It being evident that the plainest precept in the original language which alone is the word of God is as inexplicable by him that understands not Greek or Hebrew as the closest subtilest arguings in S. Paul's Epistle and so no man should be acknowledged to understand any part of God's will but the Saint that knows all of it a supposition most evidently contrary to those many Texts of Scripture which suppose men to know the will of God which they doe not practise § 27. 5 thly It is most true that there is need of the concurrence of God's assistance and blessing his grace and his providence to the use of all ordinary means to render them successfull to us and so there is need of God's illuminating Spirit to assist our weak eyes our dark faculties But then this Illumination is but that which is annexed to the use of the means and not that which works without them and this act of his providence is a suggesting of means which had not otherwise been thought of had not God by his good hand directed to them which he doth not by any inspiration but by offering of occasions which humane industrie is left to improve and if it doe not receives no benefit by them And so still this is the old light which hath commonly been afforded the diligent no new illumination for the Enthusiast And of this sort of illumination three things are observable 1. That it is not discermble to be such in the principle but onely in the fruits of it 't is not nor can it without miracle be known by any that it is divine illumination nor consequently that it is true the suggestions of my own fancy nay of the devil may be mistaken for it but only by the agreeableness of it with those truths which are already revealed from God and that are by other evidences then that of the private Spirit known to be so revealed nay that agreeableness with Divine is not alwaies sufficient to define it an Illumination for my fansie may and
mentioned both by Tacitus and Suetonius and by them falsly applyed to Vespasian and also by Cicero in l. 2. De Divinat by Virgil in Eclog. 4. by Suidas in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where as the rerum potiri is the direct rendring of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Micha and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the sense wherein not onely Homer calls Agamenon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Xenophon also defines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the two offices of a Pastor and a King are neer and answerable one to another but wherein Ezechiel also describes the Regal power by that of Shepheards c. 34. 23 27. 34. so the ex Judaea profecti is the very literal rendring of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here V. 7. Enquired of them diligently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to enquire diligently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 8. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an accusative of the thing as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies to learn exactly by enquiry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to know exactly saith Phavorinus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the accurate knowledge of any thing saith Hesychius V. 11. Gold c. Among the gifts that Abraham gave to the sons of Chetura there were say the traditions of the Jews Gold Frankincense and Myrrhe which he had received from the Kings of Sodome and Gomorrha as Epiphanius cites it out of them in the Exposition of the Cathol Faith and therefore saith he their posterity in Magodia a region of Arabia presented the same gifts to Christ at his Nativity V. 18. Rachel weeping That which is here cited out of Jeremy 31. 15. was there a Prophetick and figurative speech spoken of the captivity of Babylon and the slaughter at Hierusalem a city of the tribe of Benjamin the son of Rachel long after Rachels death who therefore did not really weep but is set to express a lamentable slaughter and so also it hath here a second completion in this killing of the Infants in Bethleem the people of the Iews being by an ordinary Synechdoche capable of the title of Benjamin because in the breach of the Kingdome the two tribes of Iudah and Benjamin make up that people and therefore Rachel Benjamins mother is also here figuratively brought in lamenting this slaughter as of her children and that the more properly because she was buryed in Bethleem Gen. 35. 19. V. 23. A Nazarene That he should be called a Nazarene as that signifies an Inhabitant of or one that sprang from the city Nazareth is no where found to be affirmed in the Prophets of the old Testament That which is here observable is 1. That there is an Hebraisme ordinarily io be discerned in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall be called The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies promiscuously a word and a thing and is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word when it denotes a matter or thing So Exod. 8. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about the word i. e. the businesse of the frogs So 1 Kings 14. 19. the rest of the acts of Ieroboam are in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and v. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest of the words So Tob. 1. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the book of the words i. e. a Commentary or story of the actions And so 1 Kings 11. 41. So Luke 2. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this word i. e. thing which is done So Acts 8. 21. Mark 1. 45. Luke 1. 37. By the same analogy and proportion the two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be called and to be are all one as names and persons Act. 1. 15. and Luke 6. 22. Revel 3. 4. 11. 13. So Isai 56. 7. and Mar. 11. 17. My house shall be called i. e. shall be to all people an house of prayer i. e. there shall be a Court or Atrium in it for the Gentiles as well as for the Iews and so Saint Luke reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is an house of prayer So Isai 9. 6. his name shall be called wonderful i. e. he shall be a wonderfull person so Lu. 1. 32. he shall be called i. e. he shall be the son of the highest v. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she that is called i. e. that is barren and Apoc. 19. 13. his name is called i. e. he is the word of God and Mat. 5. 19. he shall be called i. e. he shall really be the least c. So Gen. 21. 12. In Isaac shall thy seed be called i. e. the seed to which the blessing belongs shall be from Isaac And accordingly here he shall be called is no more then he shall be Secondly it must be observed that the Evangelist accommodates unto this matter of his dwelling in Nazareth a title by the Prophet oft applyed to the Messias that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 surâ—ulus a branch and so by that Hebraism the meaning of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall be called a Nazarean will be no more then this He shall be that Netser in the Prophets paraphrased in the Targum by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messiah but by the Greek rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flower Isa 11. 1. perhaps by a mistake of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flos leaving out the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or else in a wider acception of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for any branch or plant From whence no question it is that Phavorinus speaking of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides the ordinary acceptions of it adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some use the word for a flower referring to the Greek rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Isaiah but applying it to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Evangelist which no doubt signifies that learned Grammarians opinion that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one But beside this acception of the word for a branch or plant it may also be observed that the radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying servavit and God being called by a name coming from that radix Iob. 7. 20. Prov. 24. 12. it may also possibly intimate the title of Saviour which is so often given him in the Prophets and which is the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Arabick Nazir a defendour or protectour according to which 't is cleer that Is 60. where the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a branch and the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a plant the Greek reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keeper taking it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without points But the former noration of the word as it referres to the branch of the root of lesse is that which is to be preferred in this place and the meaning of the 〈◊〉 〈◊〉 〈◊〉
〈◊〉 my servant and in the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agreeable to that though capable of being rendred my son also as by comparing that of Isaiah with Mat. 12. 18. for in that place of Matthew where those words of that Prophet are purposely recited we find all these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold my son or servant beloved in whom my soul i. e. is well pleased which differ very little from those voices from heaven in this and that other place save that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Emphaticall promise in the Prophet is here chang'd into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is as fitter to point him out now present and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Equivocal word for a son or servant is changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a son only To this may be added that one part of these words in Isaiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have given my Spirit upon him was here really supplied at this time the holy Ghost coming visibly upon him and in like manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall declare judgement in the close of that verse Isa 42. 1. is equivalently supplied Mat. 17. 5. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hear him he having then begun that office of declaring or preaching which consequently was then to be heard by them CHAP. IV. 1. THen was Jesus up of the Spirit into the wildernesse to be tempted of the note a Devil Paraphrase 1. And immediately after his baptism and before he entred on his prophetick office that Christ might give an evidence of his piety and trust in God and of his constancy it was thought fit that some trial should be made of him And to that end by incitation or impulsion of the Spirit of God of which he was full Luke 4. 1. he went up from Jordan farther in the desert not voluntarily putting himself upon temptation but doing it according to Gods appointment 2. And when he had fasted fourty dayes and fourty nights he was afterward an hungred Paraphrase 2. And being there he was enabled by the miraculous power of God to continue fourty dayes and nights without eating or drinking any thing as Moses and Elias the two great prophets had done and after that that he might be the fitter for the insuing tryall of his trust in God made on him by Satan he was as sharply assaulted with hunger as any man at any time is for want of meat 3. And when the tempter came to him he said If thou be the son of God command that these stones be made bread Paraphrase 3. And the Devil laying hold and taking advantage of that opportunity came and said unto him If thou art the Son of God make use now of that power to thy own releife and turn these stones into bread 4. But he answered and said It is written man shall not live by bread alone but by every word that proceedeth out of the mouth of God Paraphrase 4. Bread or ordinary meanes of fusteining men is not of necessity to the life of man God can feed and uphold him by other meanes whatsoever he please to make use of to that purpose his bare word and nothing else Deut. 8. 3. 5. Then the Devil taketh him up into the holy city and setteth him on a note b pinnacle of the Temple 6. And saith unto him If thou be the son of God cast thy self down for it is written He shall give his Angels charge concerning thee and in their hands they shall bear thee up lest at any time thou dash thy foot against a stone Paraphrase 5 6. Then Satan as 't is most probable carried him in the aire without doing him any hurt unto Jerusalem being permitted by God to doe so and set him on the battlement of the Temple and urging a verse of the Psalm to him Psal 91. 11. he perswaded him to cast himself down from thence by that means to testifie that he was the Son of God for if he were so this he might doe securely 7. Jesus said unto him It is written again Thou shalt not note c tempt the Lord thy God Paraphrase 7. It is sufficiently manifest to me that I am the Son of God and cared for by him I shall not require any more signs to prove it nor expresse any doubt of his power and goodnesse toward me as the Israelites did Exod. 17. 7. saying Is the Lord among us or no To which the prohibition of tempting God referres Deut. 6. 16. which is the text quoted in this place a prohibition not of too much but too little confidence of doubting of Gods presence among them 8. Again the Devil taketh him up into an exceeding high mountain and sheweth him all the kingdomes of the world and the glory of them Paraphrase 8. And from thence gives him a view of all that was to be seen from thence and addes a representation of many of the other kingdomes of the world in as splendid and inviting manner as he could and all this in a moment of time Luke 4. 5. not one after another that so they might amaze and affect him the more with their splendor and on a sudden prevail upon him which otherwise would not be so likely to doe it 9. And saith unto him All these things will I give thee if thou wilt fall down and worship me 10. Then said Jesus unto him Get thee hence Satan for it is written Thou shalt worship the Lord thy God and him only shalt thou serve 11. Then the Devil leaveth him and behold Angels came and ministred unto him Paraphrase 11. Then for a while Lu. 4. 13. Satan left tempting him afterwards setting himself more industriously on all stratagems to take away his life and as the Devil left him the good Angels came and waited on him ministring to his hunger or bringing him meat as to Elias was done 12 Now when Jesus heard that John was cast into prison he departed into Galilee Paraphrase 12. After this not immediately but having gone once into Galilee and done many things there set down Jo. 2. c and having before that entertained some disciples or constant followers John 2. 2. by name Philip John 1. 43. for this and much more was done before Johns being cast into prison John 3 24. see note on Joh. i. e. when he heard of the imprisonment of John he went a second time into Galilee 13. And leaving Nazareth he came and dwelt in Capernaum which is upon the sea coast in the borders of Zabulon and Nepthali 14. That it might be fulfilled which was spoken of Isaias the Prophet saying 15. The land of Zabulon and the land of Nepthali note d by the way of the sea beyond Jordan Galilee note e of the Gentiles Paraphrase 15. Galilee incompass'd or in the confines of other nations 16. The people which sate in darknesse saw great light and to them which sate in the region and shadow of
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which will be best rendred saying I know him not so v. 74 75. In all which places if it shall be rendred that the words will not be coherent but if it be rendred saying or else quite omitted as an Expletive and not rendred at all the sense will be perspicuous Thus I conceive is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be taken Rom. 3. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and why should we not say as they say we doe to wit Let us doe evil c. V. 25. The floods The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not peculiarly signifie rivers that is streams or chanels either beginning from springs or proceeding from the sea but is a general word of which as those rivers are one species so are land-floods or torrents that arise from any tempestuous suddain rain another and the latter of these is here meant being joyn'd to the descending of the rain and accompanied with the blowing of the winds Thus in Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As when the torrent rivers running down from the mountains Where saith Eustathius the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Generical word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Specificall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being of two sorts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a continual river that flowes from a spring and 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that comes in a torrent from a tempestuous rain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rain water there in Homer and therefore he concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the adjective 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added to it the specifical word to the generical as if to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were added And so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes taken peculiarly for a bull though it be a more general comprehensive word and signifie an oxe also so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifie a land-flood or torrent though in its own amplitude it signifie a river also just as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the genercal word for grasse and flowers c. is yet by the context restrained to signifie flowers peculiarly c. 6. 30. CHAP. VIII 1. WHen he was come down from the mountain great multitudes followed him Paraphrase 1. After the finishing of this Sermon of his there was great resort unto him not only for his doctrine but his miracles of cures c. 2. And behold there came a leper and note a worshipped him saying Lord if thou wilt thou canst make me clean Paraphrase 2. Fell down and besought him that he would please to make use of his power whereby he was confident that he was able to cure his leprosie 3. And Jesus put forth his hand and touched him saying I will be thou clean And immediately his leprosie was cleansed Paraphrase 3. He was cleansed or cured from his leprosie 4. And Jesus saith unto him note b See thou tell no man but goe thy way note c shew thy self to the Priest and offer the gift that Moses commanded note d for a testimony unto them Paraphrase 4. Be sure thou divulge not this to others but according to the Law shew thy self to the Priest and offer the offering required of all such as are thus cleansed from leprosie This Jesus said to him on design that it might by this means be a testimony to assure them 1. that he was the Messias 2. that he was God 3. that he opposed not the law given by Moses 5. And when Jesus was entred into Capernaum there came unto him a Centurion beseeching him Paraphrase 5. A captain or commander of an hundred souldlers 6. And saying Lord my servant lyeth at home sick of the palsie grievously note e tormented 7. And Jesus saith unto him I will come and heal him 8. The Centurion answer'd and said Lord I am not worthy that thou shouldst come under my roof but speak the word only and my servant shall be healed Paraphrase 8. But of this I am assured that one word of thine will as easily cure him as if thou shouldst thy self come personally 9. For I am a man under authority having souldiers under me And I say to this man Goe and he goeth and to another Come and he cometh and to my servant Doe this and he doeth it Paraphrase 9. For I am a man who though I am under other mens authority that of the chief Commander and of the Emperour yet have under me souldiers for my military commands and servants for my domestick and whatsoever I command them is done by them as surely as if I did it my self how much more canst thou with thy word command health who art the word which healeth all things Wisd 16. 12. without troubling thy self to come down to my house 10. When Jesus heard it he marvelled and said to them that followed Verily I say unto you I have not found so great note f faith no not in Israel Paraphrase 10. At this saying of the Centurions Jesus express'd much wonderment and calling to his disciples said with some earnestnesse of asseveration I have not found any Jew so fully perswaded of my power or that behaves himself so much like a beleiver as this Gentile 11. And I say unto you that many shall come from the east and west and shall note g sit down with Abraham and Isaac and Jacob in the kingdome of heaven Paraphrase 11. But this which is now so very admirable will within a while be frequently exemplified For the old Prophets have oft foretold it and now the time of the completion approacheth that many multitudes from all parts of the world will come in and beleive on Christ partake of this spiritual feast and be made to sit down with Abraham the father of the faithful and the rest of the Patriarchs of the Jewish nation 12. But the children of the Kingdome shall be cast out into utter darknesse there shall be note h weeping and gnashing of teeth Paraphrase 12. And the Jewes themselves to whom this Messias was primarily sent will dis-beleive and be punished accordingly shut out of the spiritual feast out of the Church here and heaven hereafter deprived of the light and cheerful hear that is wont to be in houses of feasting and left to utter darknesse the cold of the night and winter without stupid blindnesse here and eternal darknesse hereafter 13. And Jesus said unto the Centurion Goe thy way and as thou hast beleived so be it done unto thee And his servant was healed in the self same hour 14. And when Jesus came into Peters house he saw his wives mother layd and sick of a fever Paraphrase 14. Found his wives mother sick of a feaver and layd to bed under it 15. And he touched her hand and the fever left her and she arose and ministred unto them Paraphrase 15. Provided for them what was necessary for their entertainment 16. When the even was
the character of the Messias as it lies in the Prophets of the old Testament of opening the eyes of the blind c. All which they now see verified in him and to those other parts of curing diseases and raising the dead he added this farther branch that the humblest and meanest persons those of the lowest condition have the glad tidings of the Gospel preach'd to them as good a share in this blessed message as the best and peculiarly they above others are affected and wrought on by the preaching of it 6. And blessed is he whosoever shall not be note c offended in me Paraphrase 6. And for that which concerns their doubting of what before they had beleived and that founded on John's present condition Christ adds over and above the words of the Prophets Blessed is he who doth not forsake or fall off from me in this time or by occasion of temptation or affliction such as now John is in and such as shall oft befall Christians in this world Christs office being not to deliver all men in this world out of such but to shew them the way to suffer patiently and to conquer by suffering 7. And as they departed Jesus began to say to the multitudes concerning John What went ye out into the wildernesse to see a reed shaken with the wind Paraphrase 7. Jesus thought fit upon this occasion to give the people a right notion of John the Baptist which consequently would give them a more perfect knowledge of himself Johns office being wholly subservient to the revealing of Christ Thus therefore he began to them What was it that so many of you went out into the wildernesse to behold was it a reed such as the wind playes with there in the wildernesse any trifle of so little moment and so ordinary to be seen there Sure your going out to him was not on so childish an errand 8. But what went ye â—ut for to see A man cloathed in soft rayment Behold they that wear soft cloathing are in kings houses Paraphrase 8. Or was it any glorious gallant person in splendid array sure such an one you would not have look't for in a desert but a court and you know 't was quite contrary of him You found him in an austere habit and diet and therefore you cannot now imagine that he is troubled with the confinement or danger he is in sin so that he should presently be cast into doubts or be changed so soon to so much weaknesse of faith from so much strength Certainly he that lived in a wildernesse and observed that habit and diet there is not now troubled at all that he is from Herods court cast into prison 9. But what went ye out for to see A prophet yea I say unto you and note d more then a prophet Paraphrase 9. No 't is certain you went out to him as to a prophet and of him I must tell you that he is a great Prophet nay of a pitch beyond all the prophets that ever went before him a direct herald and harbinger of Christ 10. For this is he of whom it is written Behold I send my messenger before note e thy face which shall prepare thy way before thee Paraphrase 10. For himself was prophecied of by the other Prophets that he should be the forerunner of the Messias and when he came he did accordingly pointing at him This is he c. Joh. 1. 30. 11. Verily I say unto you Among them that are born of women there hath not risen a greater then John the Baptist notwithstanding he that is least in the kingdome of heaven is greater then he Paraphrase 11. Of him I shall freely say that among all the Prophets or special persons which since the beginning of the world have been by God sent to any office in his Church John Baptist is absolutely the greatest honour'd with more signall revelations then any of the old prophets Joh. 1. 32. seeing the holy Ghost come down upon me c And yet let me tell you that an Apostle of mine the meanâ—st or least of them whether in respect of revelations having to those of his many others superadded and the power of miracles which John had not Joh. 10. 41. and the holy Ghost visibly descending on them or whether in respect of office sent by Christ to testifie his resurrection to convert first and then to rule the Church after me is to be look't on as a far greater person and more honourable officer then John Baptist who is no prophet himself but only the forerunner and so disciple servant of a prophet 12. And from the daies of John the Baptist untill now the kingdome of heaven note f suffereth violence and the violent take it by force Paraphrase 12. And yet after all this so acknowledg'dly true of John it is most sadly considerable how after all Johns preaching of me and all Judaeas going out to him c. 3. 5. and even the Pharisees and Sadduces many of them v. 7. and their being baptized of him into the belief of the Messias first preached and then pointed out by him and testified This is he yet from that time till this all this while to this houre scarce any but the multitude and meaner crowd of the Jewes come into the Gospel together with the Publicans and Sinners or Gentile men among you who are looked on by the Jews as those which have no right to the Messias and so as violent persons invaders intruders The wise and learned among you who could not but know him to be a prophet and consequently in any reason should have given the readiest obedience to his doctrine and so according to his direction have beleived in me as finding him so distinctly foretold by the prophets as the forerunner of the Messias doe not receive either of us They were the men which received not the Baptist c. 21. 24 32. whereas all beside them as t is there said v. 25. the multitudes Lu. 3. 10. the publicans v. 12. the souldiers v. 14. were very observant disciples of his and in like manner ever since the multitudes and the publicans from whom 't was least to be expected they have beleived on me but the principall men Pharisees and Doctors c. they oppose and blaspheme v. 18. 19. And thus as when a house is broken up by thieves those of the family are deprived and all is parted among invaders so is it now the eminent Jewes are deprived of all their part in the Gospel and only the more ignorant multitude and the publicans c. they divide it among them 13. For all the prophets and the law prophecied untill John Paraphrase 13. For the Law and Prophets all of them that is the Writers of the Old Testament had a propheticall relation to the Messias darkly and afarre off described Christ in types and predictions and so continued to doe till John came but he beyond them all by way of indication pointed at him
barbarousnesse and ferity of his disposition And this was called by them Corban and is often in this sense to be met with in the Misnaioth and in Maimonides and is the word used in Mar. 7. 11. and as all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift here And what hath thus passed under their vow is say they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is utterly forbidden or unlawful or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unlawful as Corban which being consecrated must not be touch'd or imployed to any other uses Which therefore in all probability is the word omitted in the Ellipsis which others supply by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall be free but should rather be he is obliged may not give his Father So that the plain meaning of the place is A Father being in want requires releif of his Son the Son answers that he hath vow'd he will not and so that to him it remains not lawful to relieve him And the Pharisees approve of this practise that he may thus evacuate his duty to his parent and though quite contrary to the precept of honouring and releiving them yet it was by them thought obligatory to the frustrating of that commandement and many cases are set down wherein it doth so in Maimonides and the Rabbins See Mr. Pococke Not. Miscell p. 414. and so this without question is it which is here charged on the Pharises by Christ But that which is more ordinarily received by the Ancients and which Origen had from an Hebrew is that Corban and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are in the sence of it Lev. 1. 2. and 7. 14. c. a gift consecrated to God and so saith Theophylact the Pharisees covetous greedy persons perswading children to give nothing to their parents but to consecrate all to the treasury of the Temple taught them to say O Father that which thou desirest to be profited by me that is releived is a gift that is consecrated to the Temple and so they divided with the children all that they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor old parents were left without any releif in their old age This interpretation is probable also yet appears not to be agreeable to the Jewish practise for among them are no foot-steps of any cleaving to God or consecrating in this matter as the testimonies produced by Mr. P. doe evidence However it be the words in Greek have an Ellipfis most fitly to be supplied as was said by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an interdict or it is unlawfull to breake my vow and not as others supply it by adding shall be guiltlesse or shall be free that is from the obligation or punishment attending that prohibition or there is no more required or this is enough or the like V. 13. Plant The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plantation here signifies not one single plant but a garden or nursery of plants And so fitly belongs to a multitude of men a sect or sort as here of the Pharisees v. 12. which followed Christ and heard his doctrine The only difficulty is what is meant by such a plantation being planted or not planted by God And that will be best conjectured from the Context At one saying of Christ the Pharisees were scandalized gall'd and discouraged from following him or entertaining his doctrine v. 12. And when Christ is told of this his only answer is Every plantation which is not planted by God shall be rooted out Where as their being scandalized or discouraged from following him is the rooting out of his plantation so their manner of following beleiving entertaining of his doctrine is express'd by Gods having not planted that plantation The bottome of it is That Faith which comes from God as founded on his testimony and terminated in his doctrine will extend it self infinitely to all that shall come so testified and so to the whole doctrine of Christ as well as to any part of it it being certain that God cannot lie or bear testimony to any that shall say any thing false and as certain that all Christs doctrine particularly this v. 11. hath a tincture of Divinity upon it And therefore they that professe to hearken to Christ and to receive his doctrine in some things but not in all to follow him a while and then to quarrell with his doctrine when it agrees not with their humour 't is hereby evident that the Faith which is in them is not founded on Gods teaching or testifying see c. 16. 17. is not his seed received into a humble obedient honest heart which is a mould that receives all that comes from God and brings forth fruit abundantly c. 13. 23. but is founded on some other principle the gratifying their humours or interest c. and accordingly as the seed that fell on stony ground soon withered away that kind of beleiver when tribulation came was scandalized fell off and forsooke Christianity so this kind of partiall hypocriticall faith of them that beleive Christs doctrine no farther then they like it is sure not long to last whensoever a crosse doctrine comes as here they are scandalized and fall off from Christ the plantation being none of Gods is rooted out By this will be discern'd what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being taught of God by having any thing revealed from God c. 16. 17. that is when as God by his testimony of Christ or the holy Ghosts descent on the Apostles testifies the truth of any doctrine so the humble obedient beleiver receives it as Gods and without consideration of any humane or carnall motives imbraces it whatever it is how strange or ungratefull soever V. 19. Evil thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot well in this place signifie reasonings bare thoughts without subsequent actions because they are here said to come out of the heart and to come out of the man Mar. 7 20. it may therefore possibly be wicked talking from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speech and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reason according to which it is that Hesychius renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loquacity garrulity and so 't would accord with the mention of the mouth v. 11 18 19. But it may well be that the mouth there may be used by a Synecdoche for the outward man as in Mark 't is set out of the man and then other circumstances there are of the Context which will I conceive suggest another signification of the word which may be most agreeable to them Our Saviour here mentions several sins against the second Table against the seventh Commandment adulteries and fornications together and by setting fornications after adulteries I suppose he means a fouler sort of that sin unnatural uncleannesse such as is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in many other places Then against the eighth Thefts of all sorts the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will belong to greater and lesser kinds of that sin and so no other word is added to it
Then against the ninth false witnesse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is defamations and raylings as that word being annex'd to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certainly signifies here and so in Cyrils Lexicon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maledicus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infamia and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jurgo maledico by which 't is plain that he mentions the sins against the several Commandments in the order wherein the Commandments are set and in two of them he sets down two several words to comprehend all the sins against those commandements and the latter of the two an higher sin then the former This makes it very probable that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 murthers the breach of the sixt Commandment is set immediately before adulteries the breach of the seventh and the word murthers signifying the higher part of that sin actual bloodinesse or killing so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be set to signifie that which is the degree next to actuall murther and so note wicked machinations or conspiracies against the life of any man and that not only from the force of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wicked but of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too by which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vafricies machinatio stratagema is rendred Psal 139. which is in other places rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conatus machinatio Jer. 23. 20. and 30. 20. and so the ordinary Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 31. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Chron. 26. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zach. 7. 10. Thus Gen. 6. 5. with the wickednesse of man which was great on the earth and for which the flood came by which is to be understood that violence mention'd v. 11. and 13. and that blood-guiltinesse which is particularly forbidden the sons of Noah after the flood Gen. 9. 6. and hedged in with a ceremonial ordinance v. 4. is joyned the imagination of the thoughts of his heart which was only evil continually no doubt meaning these wicked bloody machinations and so 1 Mac. 2. 63. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the heathen Tyrants bloody machination against Gods people Thus Luke 6. 8. Christ knowing their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where that it signifies not their secret reasonings of thoughts appears by the parallel in Mat. 10. 12. where they openly ask him the question Is it lawful c. it must therefore note their treacherous designes against him to which this question was subservient that they might accuse him And Luke 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the several designes and machinations of men which lying hid in their hearts are by the means there mention'd the coming of Christ brought forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of their hearts and so revealed And thus Phil. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are added to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 murmurings and both of them together look'd on as â—ins that would much blemish the Christian profession among the enemies thereof but above all the use of the word in this sense is most commodiously appliable to 1 Tim. 2. 8. where he commands all that pray in every place to doe it lifting up pure hands without wrath and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where sure as wrath signifies bloudy-mindednesse malice c. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the contriving of that the desire of which was contained in the former word according to that of Isa 1. where the hands being full of blood that is their bloody 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they are all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the things that so blemish their prayers and make them odious in Gods sight 'T is indeed in S. Mar. c. 7. 21. only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there the order of the sins according to the Decalogue is not observed and many more are named then here but because in this place the order is more exact in all the other it must be so in all probability in this also and if the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rightly observed in the other places especially in that to Timothy then sure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being joyned to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will signifie such wicked or evil machinations and not ordinary evil thoughts Thus doth the word seem to be used in the Epistle of Clemens Romanus to the Corinthians p. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The machinations meaning thereby seditions and factions which they were guilty of or which they are said to have committed or acted which concludes the word to signifie somewhat beyond thought Of this word see more Rom. 14. Note a. V. 22. Woman of Canaan This woman of Canaan is Mar. 7. 26. called a Syrophoenician that is as the Context here shewes a Phoenician of Tyre or Sidon for in those maritime coasts Christ now was v. 20. This borders upon Syria as we see in Pliny Nat. hist l. 5. c. 12. Qui subtiliùs dividunt circumfundi Syriâ Phoenicen volunt esse enim primùm oram maritimam Syriae ab Arabia deinde Phoenicen as Budaeus out of an ancient copy hath restored that place they that divide more subtily affirm Phoenice to be bounded by Syria for that there is first the sea-coast of Syria toward Arabia then Phoenice c. And so Dionysius having resolved of Syria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it creeps close upon the Sea addes that all the Inhabitants are not of one name but severally called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those that are on the continent are call'd Syrians but those which are neer the Sea have the surname of Phoenicians that is are called Syrophoenicians not after the account wherein the Lybophoenicians are in Livy mistum Afris Punicum genus a sort of Phoenicians mingled with the Africans but only as bordering upon Syria or in some accounts part of it for so they that divide Syria into five parts name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phoenice by the sea shore for one and Eustathius speaking of that Syria which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is Phoenice c. Now Phoenice and Canaan are the same region and the learned Bocharts conjecture is very ingenious that the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is lightly changed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sons of Anac which we know were in Canaan Num. 13. 33. to the land of Canaan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exo. 16. 35. is by the LXXII rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phoenice And so Shaul Exod 4. 15. is by them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shaul of the Phoenician but Gen. 46. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the son of a Canaanitesse woman So when their scituation is set down Numb 13. 29. 't is said expresly the Canaanites dwell by the Sea and that assures us of their inhabiting Phoenice And therefore as the Phoenicians were
of all things which God hath spoken by the mouth of all his prophets c. and so saith OEcumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all things to come to an end But 't is also certain that this word hath another signification belonging to it to restore or reduce So Acts 1. 7. when the Disciples demand of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dost thou at this time restore or reduce the kingdome to Israel that kingdome which was prophesied of that in the Messias's time the saints of the most high should take the kingdome and possesse the kingdome for ever even for ever and ever Dan. 7. 18. Christs answer is that they were not to know the times and seasons but be fitted for the ministery by descent of the Holy Ghost and preach the Gospel over all Judaea and Samaria c. and by that time Christ had said Mat. 10. 23. that the son of man should come that is should really perform that which was meant by those Prophecies which they conceived to signifie his illustrious delivering and redeeming of Israel Luke 24. 21. and in that of Acts 1. 7. of his restoring the kingdome to Israel And so for this place in S. Matthew it must be observed that Mal. 4. 6. where Elias's coming is foretold 't is there added in the Septuagint in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall turn the hearts of the fathers not to but with the children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used he shall reduce or restore the heart c. And 't is evident that this place referres to that though it repeat not the remainder of that verse but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in stead of it And doing so it must then signifie John Baptists preaching of repentance which is the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the importance of that verse in Malachy and by that means converting them to the faith of Christ that is by his preaching endeavouring though not very succesfully to doe so This then being the meaning of that Prophecy in Malachy of a spiritual restoring bringing them to repentance or preaching the doctrine of repentance to the Jews they understood it in a more carnal sense of restoring them to their splendid state again which they enjoyed before their captivities and late conquest of the Romans over them Thus is the word used by Origen against Celsus of the Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We affirm confidently that they shall not be restored and Christ acknowledging the Prophecy gives it the right interpretation and shewes how 't was fulfilled in John Baptist V. 15. Lunatick The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the moone is directly parallel to the English Lunatick from Luna the Moon also Yet some mistake hath arisen from thus rendring of it For the English word Lunacy and Lunatick is vulgarly taken to signifie a mad man and nothing else to wit that species of madnesse which comes on men at such a set time toward the full of the moon as ordinarily 't is observable in those that have any intervals But here it is apparent by the nature of the disaffection and the effects of it falling into the fire and water c. that it was not any madnesse that this mans son was affected with but a plain Epilepsy or falling-sicknesse which farther appears by the relation of this same story made by S. Luke c. 9. 39. where 't is said that the spirit taketh him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which Epilepsy is compounded and presently he cries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it agitates shakes boyles within him and thereby causeth him as the boyling of a pot to foam at mouth and hardly departeth from him that is costs him an horrible pain in coming to himself again as in the Epilepsy 't is observed and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shakes him shrewdly works a great weaknesse on all his faculties All clear and evident symptomes of an Epilepsy Now the reason why this is here express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is because this disease being in the head as well as madnesse is the Moon hath the same influence on one as on the other And generally the changes of the Moon affect those that are subject to this disease and cast them into fits of it Now whereas it is said here in the 18 th verse that Christ rebuked him and the Devil went out of him nothing this person to be possess'd with the Devil and so Luke 9. 32. the spirit takes him and 42 the devil threw him down cast him into a fit and again Jesus rebuked the unclean spirit The clear meaning of all this is that as in those dayes it was ordinary for the Devil to have power over mens bodies and having so to exercise it in bringing diseases upon them see Note on c. 10. a. so it was here the Devil that possess'd him cast him into frequent fits of Epilepsy of which there was no way of curing him but by casting out the Devil See Note on Joh. 7. b. This will generally be observable in all the daemoniacks which appear to be by the Devil that possesseth them brought into some disease or other And so when men are by the Censures of the Apostles delivered up unto Satan 't is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the destruction of the flesh that is to the bringing some sore disease upon them V. 22. Betrayed Some difference there is betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tradere and prodere the latter is ordinarily taken for treachery falsenesse to him whose part we take whether by going over to the enemies part or betraying secrets but the former is somewhat more not only to reveal those things to the enemy that may be hurtful to the friend but to deliver him master captain friend fort into the enemies hand who desires to have him and mischief him So in * Athenaeus l. 5. of Quintus Oppius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prisoner delivered up to custody So Psal 88. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was imprisoned and went not forth And this is it that is peculiarly affirm'd of Christ here and in other places he shall be delivered into the hands of men and of sinners the Roman souldiers and Mat. 26. 3. he shall be deliver'd to be crucified And therefore although the English word Traytor is originally all one with the Latine traditor and so to betray with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here yet because the ordinary use of the word is for revealing of secrets or advantages c. and is not thought peculiarly to denote that to which the Greek here belongs of delivering into the enemies hand It was therefore most reasonable to render it in this phrase not so subject by custome to mistake to deliver up V. 24. Tribute-money The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two drachmes The word 〈◊〉 〈◊〉 〈◊〉
the destruction of the Jewes not to the end of the whole world see Note on Act. 2. 6. Now whereas it is here said that all must come to passe but the end is not yet it followes yet manifestly from hence that the false Christs mentioned v. 5. must be some persons that came before that period which is here called the end that is before the approach of the Romans to destroy Jerusalem soon after the ascension of Christ Of this kind is that Theudas which is mentioned by Eusebius in the time of Claudius not he that is referred to by Gamaliel Act 5. 36. for he is there said to have been before Judas Galileus which was in the dayes of the taxing that is about the time of the birth of Christ see Euseb l. 1. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but another later Theudas which though Eusebius by incogitancy affirme to be the same which is mentioned by Gamaliel before Judas yet he out of Josephus places him in the time of the prefecture of Fadus that is in Claudius's reigne And of this Theudas saith Josephus that being a sorcerer he perswaded a great multitude to bring all their goods and follow him to the river Jordan which he promised to divide by his commands and give them an easie passage over it and saying thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he deceived many which is the thing here affirmed of him and he and his were by Fadus discomfited and his head cut off and brought to Jerusalem Such again was the Egyptian Act. 21. 31. mentioned also by Eusebius and Josephus And such was Dosthes or Dositheus which called himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Origen contr Cel. l. 2. And indeed the rest of the forenamed and many more which rose up with this undertaking that they would redeem the Jewes out of their subjection to the Romans See Lu. 21. 8. though they did not distinctly call themselves Christ yet did so in effect the definition of a Christ being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that should redeem Israel Lu. 24. 21. As for the false Prophets mentioned v. 11. they belong to another period of time immediately before the fatall day v. 14. and by that which is mentioned together with them the Christians hating and betraying one another and many being scandalized and falling off from Christ by that means and the multiplying of iniquity that is the unnaturall dealing of those fellow-Christians in sharpning the Jewes and bringing that heavy tribulation and oppression upon them and the growing cold of love that is of constancy in confessing of Christ all which was eminently fulfilled in the Gnosticks that filthy sect of Christians 't is most proper to interpret those Pseudo-Prophets to be the followers of Simon Magus to wit those Gnosticks which first secretly infus'd their doctrines of complyance with the Jewes on purpose to avoid persecution from them Gal. 6. 12. and at the time of writing the second Epistle to the Thessalonians were then a mystery of iniquity that is had not then broken out into that height as soon after they did upon occasion of the Apostles departing from the Jewes and going profess'dly to the Gentiles a while before the destruction of the Jewes which came and destroyed these also 2 Thess 2. 8. And so 't is here said next after the mention of the false Prophets and the persecutions wrought by them that the Gospell shall be preach'd to all the world for a witnesse to all nations that is that the Apostles shall give over the Jewes and go preach to the Gentiles and then shall the end come v. 14. and what that is appears by the next words v. 15. the abomination of desolation c. that is Jerusalem besieged in S. Luke As for the Pseudo-Prophets and Pseudo-Christs v. 24. they belong to a third time or period immediately consequent to the great tribulation v. 21. upon Titus's building the wall about the city which made the famine rage so horribly and the souldiers firing of the Temple which soon followed after For at this point of time Josephus tells us of a false prophet who as from God promised deliverance no all that should go up into the Temple and many beleeving him six thousand were by that means burnt in that fire Beside this saith he there were many false Prophets set up by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seditious promising help from God and conjuring them neither to fly nor think of delivering up the city and though Josephus mention it not yet it seems by v. 24. that by evil arts they wrought some strange feats to gain beleef from them Of these some exalted Simon with his army in the wilderness as the person by whom the work would be wrought others directed them to John and his faction of Zelots which kept within the city as it followes there v. 26. If they shall say unto you Behold he is in the desart c. For by these means they were still kept in hope and restrained both from flight and delivering the city and so more ascertain'd to all sad distress and destruction finally V. 7. Nation The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here which we render nation and the Latine gens answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the Originals from whence the words ethnick or heathen and Gentile come and by the customary acception of the words for the other nations of the world exclusively and in opposition to the Jewes then Christians now it comes to passe that the word nations is ordinarily thought to signifie all other people of the world but never the Jewes But this is a mistake thus casually causelesly occasioned For there were severall divisions of Palestine as they were before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 15. 6. many nations and great c. 9. 1. which were the Jewes now possess'd of Judaea and Galilee Iturea and Abylene And each of these is properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 natio and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kingdome too there being severall Tetrarchs over them Lu. 3. 1. So Ecclus 50. 26. there being mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two nations Samaria is presently specified to be one of them And so here and Lu. 21. 10. the phrase nation against nation in like manner kingdome against kingdome may well denote civill intestine commotions in Palestine perhaps one of these Tetrarchies against another or else one of these against it selfe as civill warres are intestine breaches in the same city or nation and so certainly the very phrase is used 2 Chron. 15. 6. where as an expression of the great vexations of the Jewes v. 5. 't is added nation was destroyed of nation city of city where the Greek reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nation shall fight as here shall rise against nation In this sense we finde not only the word nation in the singular appropriated by some adjunct to Judea as our nation Lu. 7.
waited for by the Jewes and designed for this death of Christ as of a rebel and impostor both one which they would fancy to be an enemy to Caesar and a false prophet and seducer of the people V. 7. Alabaster-box What the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies may be observed and judged by the signification of it among the Grammarians and in other Authors In Hesychius and Phavorinus 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vessel of oyle but that not any kind of vessel as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies but as 't is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. a vessel that hath no handles which is the clear derivation of the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Privative and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a handle saith Methodius and made of stone ordinarily yet not that it takes its name from the stone which we ordinarily call alabaster but that that stone ordinarily call'd * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from this surnamed as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the stone of which the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are ordinarily made Hence hath Suidas defined it in plain words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vessel of ointment that hath no handles which is directly opposed to amphotis so call'd because it hath two eares or handles which makes it clear not to be a box as 't is oft rendred but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 urceolus as Epiphanius calls it and that either of stone or any other materialls The particular form of it may be best discern'd by Pliny Nat. Hist l. 9. c. 35. where speaking de Elenchis he saith they are fastigiatâ longitudine alabastrorum figurâ in pleniorem orbem desinentes long and slender toward the top and more round and full toward the bottome which is the figure of the alabasters In which respect it is that the same Author resolves unguentum optimè servari in alabastris that any ointment is best kept in vessels of this fashion The Greek Translators of the Old Testament have rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Kin. 21. 13. which I suppose alludes to this figure of it not as of a dish but a narrow mouth'd vessel by that which followes of turning it upside down which is the only way of emptying or getting all the water or oyl out of such kind of vessels The same word little altered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 2 Kin. 2. 20 rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a water-pot or vessel for those like purposes So much for the fashion of this Vessel For the matter of it 't is certain that it was commonly made of Marble and so by Nonnus 't is paraphrased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a marble vessel and particularly of the onyx which is acknowledged by Gorrhaeus and others to be marmoris species a sort of Marble which by the way will resist the opinion that we ordinarily have in this matter of the womans breaking the vessel the marble being not so fit for that purpose and the manner of pouring out ointment being intimated by Pollux in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 open them take out the stopple or corke out of the mouth of them and then use a little stick or spathula or rudicula putting it in and tasting the oyle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before it be poured out but 't was also made of Silver and Glasse or other Metalls so Theocritus makes mention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of golden alabasters and so the style in Athenaeus imports 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the boyes carrying about unguents in alabasters and other golden vessels Epiphanius of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Etymâ—logist calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vessel made of glasse not as a learned man hath been willing to guesse after a lesse proper but usuall manner as when we say a boxe of gold the name boxe or buxus referring properly to that peculiar kinde of Wood so called but properly and naturally the word alabaster referring only to the forme not to the matter of it Then for the use of these Vessels 't is clear 't was for Oyle Mâ—rrh Nard or what else is usuall for anointing any Thus Plutarch reciting the anointng vessels names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so Julius Pollux l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Athenaeus out of Alexis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was not anointed out of an alabaster as the custome hath been for a long time So in Herodotus Cambyses sent to the King of Aethiopia an alabaster of ointment So in Martial Quod Cosmi redolent alabastra so in the Digests we read Vasa unguentaria siqua similia dici possunt ut labacioristus where no question there is a failing in the Copy which must be repaired not by changing it into lavatioriscus or rica as some would have it but into alabastrum or alabastericus which is not very farre from the word alabacoristus which Lazarus Bayfius saith he hath met with in some Books Ib. At meat The use of this myrrh or oyntment at this time which the woman poured upon him was that which was usuall at feasts That thus it was usuall in the entertainments of the Jewes it is clear by many places Psal 23. 5. where after the proparing a table followes thou anointest my head with oyle c. and so when wine is said to make glad the heart of man and oyle to make him a cheerfull countenance and bread to strengthen there are the three parts of a festivall entertainment bread and wine taken in for the gladding or refreshing and strengthening the heart and the oyl for the outside exteriora oleo irrigentur said Democritus for the countenance or the head rather on which 't was powred here as a perfume which was the complement of festivities Hence it is that amongst the stewards expenses Lu. 16. he reckons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hundred measures of oyle provided especially for such festivall uses So 1 Chron. 12. 40. the oyle is mentioned among the festivall provision so Philo in Leg. ad Caium p. 797. D. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anointing and food are a description 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a more delicate life And so wine and oyle Prov. 21. 17. as signes â—f one that had lived luxuriously and enjoyingly The same I conceive to be the notion of the oyle of gladnesse Psal 45. 7. as referring to the oyle used in feasts which are called gladnesse or joy as 1 Chron. 12. 20. there was joy in Israel and so consequently it must be understood Heb. 1. 9. that Christ was better dealt with by God more royally treated and more abundance of grace powred on him then any other By which also may appear what is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unction from the holy one 1 Joh. 2. 20. a most liberall effusion or communication
a voice shaking the earth taken from Hag. 2. 7. which is directly the periphrasis of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thunder in the notion wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voice and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thunder are promiscuously used for the same thing see Note on Act. 9. b. and wherein the last sort of revelations the voice from heaven was wont to be called among the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the daughter of voice or thunder V. 21. Beside himself The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used doth in all places of the new Testament but this and 2 Cor. 5 13. signifie being amazed or astonished some sudden perturbation of mind which deprives the man of the exercise of his faculties In that place to the Corinthians 't is set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sobriety or temper the speaking magnificently of himself commending his own office or performances exceeding a little in such kind of speeches of himself For which he saith in another place that he may be counted a fool by some And thus in the old Testament 't is variously used for excesses or vehemencies or commotions of mind Psal 31. 23. I said in my haste the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Vulgar Latine in excessu mentis meae in the excess or vehemence of my mind And the same Hebrew word Psal 48. 5. is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commoti sunt they were troubled Agreeably here I suppose it will be most fitly taken for a commotion excess vehemence transportation of mind acting or speaking in zeal above that which is called ordinarily temper and sobriety or in such a manner as they which are moved by some extraordinary spirit are wont to do as Prophets c. according to that of S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 't is proper to Prophets to be thus transported See Note on 2 Cor. 12. a. Which sense of the word will be thus fitted to the place In this chapter Christ began to shew himself in the full lustre of his office he cures on the Sabbath day which the Pharisees conceived unlawfull v. 2. looks about him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with some incitation of mind v. 5. is followed by great multitudes v. 7. heals the diseased and is flocked to for that purpose v. 10. is called openly the son of God by the demoniacks v. 11. makes 12. disciples and sends them out to preach and cure v. 14. and upon this the Pharisees and Herodians take counsel against him v. 6. those of their faction say he acts by Beelzebub v. 22. and is possess'd by him that is that he was acted by some principal evil spirit and did all his miracles thus and so was not to be followed but abhorred by men And they that said not these high blasphemies against him yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said that this making of disciples c. was a kind of excess an height a transportation and this was the conceit of his own kinred They had a special prejudice against him ch 6. 4. and did not believe on him Joh. 7. 5. And accordingly hearing this report of his doing these high things came out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to get him into their hands and have him home with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for they said that he was guilty of some excesses As for that interpretation which renders it of fainting through hunger though it be favoured by learned men yet it seems not to have any ground in the nature of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being here joyn'd not with a Genitive but an Accusative case nor in any circumstances of the Context save onely the casual mention of their having no time to eat bread v. 20. which one thing hath seemed to some to be of so much force Act. 10. 10. as to cause them to render the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that fell on S. Peter no more but a sleep that such as faint or are dispirited through hunger fall into when the vision that is added to it shews that it was a trance into which he was cast by God but is made improbable by many other circumstances Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Note on Act. 10. c. CHAP. IV. 1. AND he began again to teach by the sea side and there was gathered unto him a great multitude so that he entred into a ship and sate in the sea and the whole multitude was by the sea on the land Paraphrase 1. And again he taught by the sea side and the people flocked so together about him that he was forced to go into a boat and sit in that upon the water 2. And he taught them many things by parables and said unto them in his doctrine Paraphrase 2. And as he taught them thus he said 3. Hearken Behold there went out a sower to sowe 4. And it came to pass as he sowed some fell by the way side and the fowls of the air came and devoured it up Paraphrase 4. See Mat. 13. 4. 5. And some fell on stony ground where it had not much earth and immediately it sprang up because it had no depth of earth 6. But when the sun was up it was scorched and because it had no root it withered away 7. And some fell among thorns and the thorns grew up and choaked it and it yeelded no fruit 8. And other fell on good ground and did yeeld fruit that sprang up and encreased and brought forth some thirty and some sixty and some an hundred Paraphrase 8. See note on Mat. 13. ◠9. And he said unto them He that hath ears to hear let him hear 10. And when he was alone they that were about him with the twelve asked him the parable Paraphrase 10. And being retired from the company of the promiscuous multitude they that constantly followed him together with the twelve select or chosen disciples Mat. 13. 10. desired him to interpret to them the meaning of the parable 11. And he said unto them To you it is given to know the mystery of the kingdom of God but unto them that are without all these things are done in parables Paraphrase 11. the secret manner of Gods dispensing of his grace which to others is more obscurely delivered in parables 12. note a That seeing they may see and not perceive and hearing they may hear and not understand lest at any time they should be converted and their sins should be forgiven them Paraphrase 12. In such a manner that although they hear Gods Word yet they are not wrought on by it so far as to be converted or to have their sins pardoned and this is a punishment of their own faults in holding out against Gods word and not embracing it See Mat. 13. 15. 13. And he saith unto them Know ye not this
also Luke 11. 53. is to be rendred was angry with him will be best understood by the notion of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred by it in the Old Testament That signifies to bate to hinder or to set ones self against another to be an adversary and is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being angry as of Esau against Jacob Gen. 27. 41. and Psal 54. 4. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bearing injuries in mind designing revenge Gen. 50. 15. and so by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense Gen. 49. 23. Accordingly Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were wroth or angry and both he and Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he bears the injurie in mind sets him against or is angry So Eustathius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have somewhat against any one V. 20. Observed him What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies is a matter of some Question That which seems most probable is that it signifies as the literal notation imports and as the Vulgars custodiebat expresseth kept him guarded and so secured and preserved him For though he were imprisoned by him before yet it is clear that he suffered him not to be hurt by any and accordingly Herodias though she bare him a grudge and would have killed him yet she could not v. 19. And the reason is rendred in this verse for he bare such a reverence to him for his justice and piety that he preserved and guarded and kept him safe from her malice V. 21. A convenient day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a festival day a day of vacancy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew a good day that is a solemn festival a day of rest from labour set apart for festivity from whence hath the Glossary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is a day of vacancy and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is here used v. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they had not leisure to cat and Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perhaps it should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be vacant and such it is clear was this Herods birth day whereon he made a supper for his Lords c. and whereon there was a dauncing ver 22. V. 27. Executioner Spiculator in the stories of the Roman Emperours signifies a souldier of the guard and agreeably when we read in the stories of Pharaoh and Nebuchadnezzar the captain of the guard the interpreter of the Chaldee Paraphrase generally reads princeps spiculatorum So the captains of fifties 1 Kings 9. 11 13. were captains of the Kings guards which being by the custome of Jewes Aegyptians Chaldeans and Romans executioners of those whom the King condemned to death it is here therefore appointed to one of these to goe and behead the Baptist which accordingly is done V. 39. By companies Of the manner of accubitus or lying at meat we have formerly spoken and so of the custome of eating in gardens and lying on beds or areolae or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them see Note on Mat. 8. g. All that will be needful here to adde is the observing of the phrases of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the two former clearly taken from the Hebrews who want phrases of distribution and use doubling of words in their stead So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 7. two two like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man man that is man by man one by one in imitation of which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 8. 9. And for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the very form used by Physicians in their Recipe's to note the several proportions of each ingredient as here the number of the guests which were ranked or marshall'd together by Christ the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Master of the feast Joh. 2. or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Athenaeus for which we read corruptly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesychius hath the care of preparing and ordering the feast and guests and so ranks them here an hundred in one rank fifty in another Another phrase like unto this we have Lu. 9. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make them lie down fifty in a bed V. 46. Country 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which literally and primarily signifies a field fignifieth also the region or countrey about all beside the city 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the region without the city saith Phavorinus and so the Latine ager is usually taken CHAP. VII 1. THen came together unto him the Pharisees and certain of the Scribes which came from Jerusalem 2. And when they saw some of his disciples eat bread with note a defiled that is to say with unwashen hands they found fault Paraphrase 2. take their dinner their meat without using the ceâ—â—â—mony of wathing their hands before it 3. For the Pharisees and all the Jews except they wash their hands note a oft eat not holding the tradition of the Elders Paraphrase 3. doe not ear any meat and this in obedience to an ordinance made by their Praedecessors not recorded in the Scripture of the old â—estament 4. And when they come from the note b market except they note c wash they eat not many other things there be which they have received to hold as the washing of cups and pots brazen vessels and tables Paraphrase 4. And when they come from the market or hall of judgment or any the like mixt assemblies they wash their hands solemnly for fear they may have been defiled there before they eat And in thir matter of washing many other ordinances there are which they think themselves bound to observe as laws divine as the washing of cups to drink in of pots containing somewhat above a pint of brazen vessels when carthen vessels if defiled were to be broken and also of beds on which they did eat then as now on tables 5. Then the Pharisees and Scribes asked him Why walk not thy disciples according to the tradition of the Elders but eat bread with unwashen hands Paraphrase 5. observe not thy disciples the ordinances of our progenitors which forbid to 6. He answered and said unto them Well hath Isaias prophecyed of you hypocrites as it is written This people honoureth me with their lips but their heart is farre from me 7. Howbeit in vain do they worship me teaching for doctrines the traditions of men 8. For laying aside the commandment of God ye hold the tradition of men as the washing of pots and cups and many other such like things ye do Paraphrase 6 7 8. you are the very sort of hypocrites of which Isaiah prophecyed c. 30. 13. men that professe great strictnesse in performances toward God and
as a conjecture and only adde that in Theophrastus's character of a niggardly person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies much of this fullers earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he earnestly eutreats the Fullers that his garment may have a great deal of earth that it may not be sullyed quickly V. 18. Teareth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which fignifies to break or rend Mat. 7. 6. and 9. 17. Mar. 2. 22. Lu. 5. 37. and to break out Gal. 4 27. that is to speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also to beat or throw down upon or against the ground and is by Tertullian according to that latitude of the word rendred evertere to throw down Mat. 7. 6. though the context in that place seems not to own it the treading under foot going before not following it thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the river being swelled into a torrent beat upon the house Lu. 6. 49. and upon it followes in the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 presently it fell In stead of it S. Matthew in the parallel place Mat. 7. 25 27. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fell upon And so in the end of the verse in S. Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fall of it was great Thus doth Hesychius render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to divide or break in pieces but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also to throw down as here v. 22. 't is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perhaps it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hos 12. 14 and so Lu. 5. 37. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 30. 16. to poure on the ground and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus in this place the Syriack and the old Latine took it and so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by the Septuagint rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also Job 12. 14. Ezech. 26. 4 12. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to subvert and cast down and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezech. 29. 5. and 31. 12. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lay on the ground or dash against the ground Ezech. 31. 12. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to throw on the ground Am. 5. 6. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 33. 2 3. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 23. 33. and 39. And Mat. 17. 15. where this disease is described as also here v. 22. 't is said that he falls into the fire and into the water as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where ever it takes him if by the fireside it throwes him into the fire if by the water into that To this the whole story of this mans disease perfectly agrees being directly the falling sicknesse V. 20. Tare him What is the full notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be seen by the ancient Grammarians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus out of Hesychius The word signifies such a stirre or tumult within one as in a pot or cauldron is joyned with boyling or seething and produceth a froth or foame at the top and so is a clear description of an Epilepsie which doth so boyle within as to cause a foaming at the mouth both here and Lu. 9. 39. Some Manuscript copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it troubled disquieted put him in a commotion V. 28. Why on here must signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore see note on Lu. 7. c. and so the Kings MS. reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the ancient Greek and Latine MS. and others in like manner V. 47. Salted The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is Isa 51. 6. set by Symmachus to signifie consumed in like manner as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole burnt offering is consumed burnt all of it with fire which is answerable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unquenchable fire going before and so the meaning of this expression will be here that that first sort of men the Apostates or wicked carnall Christians the subject of the former verses to which therefore the universal particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one is to be restrained as in scripture 't is frequent to restrain it shall be used as the burnt offerings are they shall have fire in stead of salt but the pious minded Christian like the Minchah shall have the salt the grace of God and Christian doctrine and by Gods help make use of it to eate up all his corruptions and degrees of puâ—refaction left in him and also to be a principle of union and peaceable mindednesse in him v. 50. as among other uses of salt it is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unitive also see note f. and is accordingly used in covenants and confederations and thence Lev. 2. is the salt of the Covenant of God But it is not unlikely that in this place and that of Isaiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies first to be caught then to be consumed so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 2. 12. is preying upon and joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroying or consuming So Isa 66. whence the former words their worm never dyeth and their fire c. v. 24. are taken after the mention of Gods pleading by fire v. 16. is added v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be consumed together The agreeablenesse of this interpretation both to the words and to the Context shewes how unnecessarily that conjecture was taken up by Jos Scaliger of the text being corrupted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lev. 2. when neither â—ny one copy gives countenance to the emendatioâ— the Septuagint or any other ancient author 〈◊〉 used this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then it is strange to conceive what should suggest those inordinate expressions which there follow in that Epistle especially this Mea est vera hujus loci interpretatio quem foedissima menda ab incunabulis usque ipsius Christianismi invasit Sunt alia passim in textum Evangelicum ab ultima vetustate vitia admissa quae nemo praeter me indicaverit Et hoc quod jam aperuimus praecipuum est ex omnibus Qui aliquo sensu communi praeditus est non poterit non laudare sententiam nostram Nihil enim verius este potest V. 50. Salt That salt is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a symbol significative
of mine and so to be lookt on by you as the dictate of Gods Spirit and not as any invention of your own and so without feare or diffidence to be delivered by you 12. Now the brother shall betray the brother to death and the father the son and children shall rise up against their parents and shall cause them to be put to death Paraphrase 12. And these prosecutions and bringing you before tribunals yee must look for from those that are nearest to you from Jewes of your closest alliances 13. And ye shall be hated of all men for my name sake but he that shall endure to the end the same shall be saved Paraphrase 13. And indeed from all sorts of men the true Christian Professors must look for very sharp opposition All which must not be matter of discouragement to you for it will be so ordered by the providence of God that the adhering constantly to Christ will be of all other things the most probable way to deliver you from the present dangers that shall overwhelme the unbelievers and Apostates and the onely sure way of making you eternally happy see Mat. 10. 22. note h. whatsoever your sufferings be 14. But when ye shall see the abomination of desolation spoken of by Daniel the Prophet standing where it ought not let him that readeth understand then let them which be in Judea flee to the mountains Paraphrase 14. the Roman army see note on Mat. 24. f. like that which Daniel spake of besieging Jerusalem that holy city towards which the Gentiles ought not to be suffered to approach c. what ye read in Daniel of other times have here a farther completion then be sure ye get you out of Judea see Mat. 24. g. 15. And let him that is on the house top not go down into the house neither enter therein to take any thing out of the house 16. And let him that is in the field not turn back again to take up his garment Paraphrase 16. get away with as much speed as possibly he can and not venture the hazard of his life to save any thing that he hath 17. But wo to them that are with child and to them that give suck in those days 18. And pray ye that your flight be not in the winter Paraphrase 17 18. And the hast will be so great which will be necessary in this conjuncture of time that they that have encumbrances about them to stop that haste as for example women with child or that give suck or any else in case it happen to be in the winter will be much endangered by it 19. For in those days shall be affliction such as was not from the beginning of the creation which God created unto this time neither shall be Paraphrase 19. For they shall be days of most heavy affliction and pressure such as never were and never shall be parallel'd in any time 20. And except that the Lord had shortned those days no flesh should be saved but for the elects sake whom he hath chosen he hath shortned the days Paraphrase 20. Such fury of the zelots such intestine tumults and horrid cruelties and such forein close sieges from the Romans and from thence miserable famines and plagues that it will be imputable as an especiall act of Gods over-ruling providence if there be one Jew left undestroyed But t is foretold by the Prophets that a few shall escape and that all the Jews should not be utterly cut off see Mat. 24. 22. and note k and for the fulfilling that prophecy care shall be taken for the preserving of some those especially who shall adhere constantly to the obedience and faith of Christ 21. And then if any man shall say to you Lo here is Christ or Lo he is there believe him not Paraphrase 21. And so ye are neerly concerned to be carefull that ye run not out after any deceivers 22 For false Christs and false prophets shall rise and shall shew signes and wonders to seduce if it were possible even the very elect Paraphrase 22. that they may or such as may 23. But take ye heed behold I have foretold you all things Paraphrase 23. Remember I have forwarned you 24. But in those days after that tribulation the Sun shall be darkned and the Moon shall not give her light Paraphrase 24. Mat. 24. 29. 25. And the starres of heaven shall fall and the powers that are in heaven shall be shaken Paraphrase 25. the hosts of heaven see Mat. 24. 29. 26. And then shall they see the son of man coming in the clouds with great power and glory Paraphrase 26. See note a. and on Mat. 24. 6. and v. 30. note 0. and Mat. 26. 64. and Praemon to Revel 27. And then shall he send his angels and gather together his elect from the four winds from the uttermost part of the earth to the uttermost part of heaven Paraphrase 27. from one end of the world to another See Mat. 24. 31. 28. Now learn a parable of the figtree When her branch is yet tender and putteth forth leaves ye know that summer is near 29. So ye in like manner when ye shall see these things come to passe know that it is nigh even at the doores Paraphrase 29. The like judgment may ye make by these signes and prognosticks to discern when this vengeance comes near 30. Verily I say unto you That this generation shall not passe till all these things be done Paraphrase 30. To which I farther adde that it shall be within the life time of some now living and here present within thirty or forty years this is sufficient warning for you and answer to your question v. 4. 31. Heaven and earth shall passe away but my words shall not passe away Paraphrase 31. And do not ye doubt of the truth of it for it is irreversibly set 32. But of that day and that houre knoweth no man no not the Angels which are in heaven neither note b the Son but the Father Paraphrase 32. But of the point of time when this shall be no created understanding knowes no not Christ himself according to his humane nature 33. Take ye heed watch and pray for ye know not when the time is Paraphrase 33. And this on purpose thus concealed to lay the greater obligation on all to be perpetually watchfull and diligent to behave themselves like Christians 34. For the son of man is as a man taking a farre journey who left his house and gave authority to his servants and to every man his work and commanded the porter to watch 35. Watch ye therefore for ye know not when the master of the house cometh at even or at midnight or at the note c cock crowing or in the morning Paraphrase 35. at nine at night or at twelve or at three or at six in the morning 36. Lest coming suddainly he find you sleeping Paraphrase 36. Lest he come at a time when ye least expect
him and find you in a posture uncapable of mercy from him unqualified to receive benefit by his coming 37. And what I say unto you I say unto all Watch. Annotations on Chap. XIII V. 4. All these That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here these things and all these things signifie that which had been by this Evangelist mention'd in the words immediately precedent there is no question And consequently that thereby is signified the Destruction of the Temple and what was implyed and contained in that the City and nation of the Jews their whole Government Civil and Ecclesiastical Which being the words in which S. Mark expresses that which S. Matthew expresses in other words here what shall be the signe when all these things shall be fulfilled there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is the signe of thy coming and of the consummation of the age it irrefragably followes from hence what hath been insisted on at large in the Annotations on Mat. 24. b. c. that the coming of Christ and consummation of the age signifies the destruction of the Jewish Temple and nation Of which onely and not of the day of last Judgment the signes are here demanded by the Disciples and given by Christ Which I here adde ex abundanti for the removing all scruple in this matter To the same purpose 't is again observable that though here at the beginning S. Mark doe not at all use the phrase of Christs coming in this manner yet v. 26. instead of that which is in another phrase in S. Matthew c. 24. 30. then shall appear or be seen the signe of the son of man in heaven this signall punishment and revenge on the crucifyers from Christ now reigning in heaven he hath these plain words Then shall they see the son of man coming in the clouds with great power and glory V. 32. The son That this whole discourse belongs to the destruction of Jerusalem there can be no doubt to him that compares it with Mat. 24. and Lu. 21. and what hath been said in the Annotations for the evincing of it Which having been the matter of Daniels predictions and afterwards of some of Johns visions in the Revelation and here of Christs It is most certain that the time of it was revealed by God to this son of man and other his servants and therefore of that and of the particular circumstances connecting to the last point of that it cannot be understood that of that knoweth no man c. That day and hour therefore of which the words are to be understood must be more nicely interpreted to signifie not the time more loosely but more strictly that very point of time wherein this fatal blow was to be struck And of this to preclude the curiosity of men and to ingage their vigilance Christ is pleased to tell them that no dispensation of Gods either by man viz. Daniel or any other Prophet or by Angel or which is highest by the son of man had ordered us thus to know the times or the seasons this being no part of the Prophetick office of any man or within the commission of Christ himself to reveale this secret to them What the Agnoetae taught in this matter and wherein their supposed mistake consisted is not obvious to define They were thus called saith Leontius because they defined from this text that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Christ as man was ignorant of some things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same manner as we say he suffered grief c. For this saith he Theodosius Bishop of Alexandria wrote against them but his authority is not great being himself tainted and deemed as an Heretick as there appears and so accounted by Baronius and his followers Theodosiani or Jacobitae But Eulogius Bishop of Alexandria also wrote against them and the Epitome of his arguments and answers we have in Photius and the summe of them is that what is here said of Christ was said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundùm respectum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that his body viz. the humane nature of which he was the head was not without ignorance as saith he he is said to be made sin and a curse for us because the head appropriating to it self the things of the body he thus took upon him the things of the body viz. of us sinfull men Yet after this though he much dislike that either according to his Divinity or Humanity ignorance should be attributed to him he cannot but acknowledge with Gregorie Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he knowes indeed as God but is ignorant as man onely adding that the Fathers that acknowledged or admitted ignorance in our Saviour in respect of his humanity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did not produce this as a doctrine but to repress the Arians made use of it Now of this discourse of Eulogius Pope Gregorie gives his opinion in his Epistles that he admires much in it but dislikes nothing that he had written a great deal to Anatolius the Deacon to the same sense that what he said of Christs words that they were to be referred to him juxta corpus ejus not quod sumus in respect of his body which we are is most true and that S. Augustine had oft expressed himself to the same sense adding also another interpretation of the words not that the son of man was ignorant of that day Sed quia hunc sciri minimè permittat but that he would by no means permit it to be known After this another subtilty as he styles it he proposeth that the onely son being incarnate and made for us perfect man in natura quidem humanitatis novit diem Sed hunc non ex natura humanitatis novit knew the day in his humane nature but not from his humane nature because being made God-man he knew it onely per Deitatis suae potentiam by the power of his deity This certainly hath truth in it but will not easily be discerned how it opposeth them who acknowledging Christ God-man to know all things in this hypostatical union do yet affirme him in respect of his Humanity to be ignorant of some things For 't is not necessary they should mean any more in thus affirming then that he hath not this knowledge of all things from his Humanity but from his Divinity only In that Epistle of Gregories one thing is resolved which may possibly give some light to this whole matter viz. that he that is no Nestorian cannot be an Agnoeta If this be true then we have a competent cause of the Agnoetae being reckoned up for Hereticks for such the Nestorians doubtless were denying the union of the Divine and Humane nature in Christ But the history rather inclines us to beleeve that the Agnoetae were Eutychians than Nestorians for Theodosius was one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Angel of the Emperors giving up their names unto Christ See more of this word note on Jo. 20. b. Ro. 16. b. 2 Cor. 5. c. V. 20. Blessed are ye That the Beatitudes here repeated are the same which are mentioned Mat. 5. there is little cause of doubting though whether they were but once delivered only in the Sermon in the Mount or whether again repeated in some other Sermon to other auditors it is uncertain That there is some variety in the words as also in some other places some light differences between this and the other Gospels seems to be caused by S. Lukes writing his Gospel by short Notes which he had received from those which were present being not an eye-witness or ear-witness himself see c. 1. 3. and Note on the title of S. Matthews Gospel From whence it followes that these words in S. Luke are to be interpreted according to the importance of those in S. Matthew who sets them downe more fully And accordingly by the poore here must be understood the poor in spirit there by the hungry here those that hunger and thirst after righteousness there as the words of an Epitome are to be interpreted according to the sense of the entire copy before it was thus contracted V. 22. Separate That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to separate denotes the first sort of Excommunication among the Jewes there is no doubt That they call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Remotion or separation to the distance of four paces for thirty dayes and that though not totally yet in that degree from civil and domestick and sacred commerce there being a gate into the Temple call'd the Gate of mourners by which these were to enter to discriminate them from other men And that Hebrew word cannot be more literally rendred in Greek then by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This did lay a reproach on him that was under it and therefore that which is here added of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reproach you may perhaps be but an appendix or consequent of that But then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cast out your name as evil seems to referre to an higher degree that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or anathema For there is an Hebraism in that phrase The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 name signifies no more then person so many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 names Act. 1. 15. is so many men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your persons you and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is scandalous offensive abominable as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the Septuagint sometimes rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being ashamed somtimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abominate sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be evil or wicked Gen. 34. 24. Esdr 4. 12. and so to cast out your names as evil will signifie to cast out as wicked shamefull abominable persons a denotation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was the total casting out and that with reproaches curses and execrations added to it such as in Moses are denounced against the greater malefactors See more of this matter Note Joh. 9. b. V. 30. Ask◠What the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies will be worth the enquiry For if it signifie to require or demand or aske agin the Prohibition will be somewhat strange and not so agreeable either to the Context or to the duty of Liberality here prescribed that any thing but necessity should incline us to pitch on that interpretation For if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from him that taketh thy goods be so interpreted as to understand his forcible or involuntary depriving thee it will then be a meanes to offer up the Christian to the violence of every unjust person and oblige him never to make use of Christian judicatures or arbitrations which appear not to be forbidden the Christian 1 Cor. 6. 4 7. to gain his own again nay not so much as to challenge or make claim to it when he finds it in anothers hands Which besides that it is not agreable to any other precept of the Gospel is not at all pertinent to the businesse of Liberality that ushers in and of Charity that immediately attends these words Or if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that taketh thy goods be as no doubt it ought interpreted of borrowing or receiving by way of loane then the not-demanding or asking them again makes that loane all one with a gift and so the same that had before been said only an addition of a fraud in him that borroweth and payeth not again The surer way then of understanding these words aright which are a double rule for our Charity regulating both our gifts and our loans both speciall charities and distinctly mentioned in the Scripture Ps 112. 5. the good man is mercifull and lendeth and Ps 37. 26. the righteous is ever mercifull and lendeth and Ecclus. 29. 1. he that is mercifull will lend to his neighbour will be to observe the force of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Greek Translators of the Old Testament particularly in the book of Nehemiah where it frequently occurres for exacting of usury and where the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usuram exigentes is rendred simply by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to exact without any Substantive added to it and so the Greek noune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exacting signifies there the requiring of use So 2 Mat. 4. 27. that which is rendred required it most probably signifies the receiving use the period being best rendred thus As for the mony c. he put it not into any good course but Sostratus took the use of it for unto him belonged the managing of the monies According to which notion the Translation here will be very agreeable and the sense commodious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from him that receiveth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taketh by force but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take or receive by way of loane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy goods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 require no usury of him lend freely to the poor borrower without taking or requiring use of him which being here a precept of charity and mercy from the rich to the poor may not so be interpreted as to bind the poor to do the same to the rich or any to any but the poor as indeed the every one that asketh to whom we are commanded to give is not to be extended to the covetous craving rich but to the distressed destitute poor man and obligeth him that is able not who is not able to give V. 35. Hoping for nothing again The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compared with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 going before ver 34. may seem to signifie proportionably to that hoping for a returne of kindnesse from him to whom kindnesse hath been shewed and so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 24. signifies no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 to receive So by Analogie might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hope from But the truth is there is not in the Bible any such notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the word constantly signifies to distrust or despaire So Esth 14. 19. Judith 9. 12. Isa 29. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forlorne persons in a desperate condition So also Ecclus 22. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feare not and ch 27. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is without hope and 2 Mac. 9. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 despairing and in all the Bible in no other sense but that of distrust or despaire And this will very well agree with the Context also thus The heathens give and lend to other men knowing that they may want themselves and so designing their present act of charity with reflection on themselves that they to whom they lend or give may doe as much for them at another time but the Christian is to doe his acts of charity without any such purpose or designe of receiving any retribution from man and yet need not distrust or doubt or be discouraged in his work For though he lose that present advantage yet God who is the great rewarder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God of recompence or retributions to which the next words referre your reward shall be plentifull and so v. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall be given unto you will not see him a loser by it he may be as confident through the blessing of God which is promised to an Almes-giver that he shall be never the worse for any thing he thus gives or lends as if he had in his view a present retribution from him to whom he hath given or lent To this sense perfectly agreeable is that Apostolicall saying of Barnabas in his Epistle p. 251. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doubt not to give neither murmure when thou givest give to every one that asketh thee where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before giving and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after doubting and murmuring make up the full notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distrusting or desparing here and seem to be set by him as his way of rendring this speech of Christ In the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in Teles his Commentary of riches and poverty where speaking of Covetousnesse that it permits not men to use or communicate their wealth he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some mens illiberality and diffidence hath sealed up their possessions V 38. Running over It being acknowledged that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies being poured out 't will follow that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must by Analogie with other words signifie abundantly poured out So we may measure it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and many more in the New Testament and generally the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Composition is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to encrease and augment the signification and so must be understood in this place To poure out being a note of plenty and this of being more then poured out of very great abundance V. 40. Perfect What is the full meaning and Grammaticall construction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been intimated Note on 2 Cor. 13. c. To it I here adde the consentient judgment of Epiphanius A disciple saith he is not above his Master 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but let him be made perfect as his own Master was of whom the Apostle tells us Heb. 11. 10. that he was to be made perfect by sufferings that is ready for persecution and evil speaking CHAP. VII 1. NOW when he had ended all his sayings in the audience of the people he entred into Capernaum 2. And a certain Centurions servant who was dear unto him was sick and ready to die 3. And when he heard of Jesus he note a sent unto him the Elders of the Jewes beseeching him that he would come and heal his servant Paraphrase 3. some of the principall men among 4. And when they came to Jesus they besought him instantly saying that He was worthy for whom he should doe this 5. For he loveth our nation and he hath built us a synagogue Paraphrase 5. For said they he is though a Roman commander a great lover of the nation and religion of the Jewes and hath express'd that by an act of speciall piety and favour to us 6. Then Jesus went with them and when he was now not farre from the house the Centurion sent friends to him saying unto him Lord trouble not thy self for I am not worthy that thou shouldest enter under my roof 7. Wherefore neither thought I my self worthy to come unto thee but say in a word and my servant shall be healed Paraphrase 7. but in stead of thy trouble of coming give but thy command by word of mouth and I make no doubt but that will cure my servant 8. For I also am a man set under authority having under me souldiers and I say unto one Goe and he goeth and to another Come and he cometh and to my servant Doe this and he doth it Paraphrase 8. though I am but a subordinate commander yet my commands are obeyed by all under me though given by word of mouth without my own presence to see them executed 9. When Jesus heard these things he marvailed at him and turned him about and said unto the people that followed him I say unto you I have not found so great faith no not in Israel Paraphrase 6. This heathen officer hath exercised a greater act of belief or faith in my power then any jew yet hath done 10. And they that were sent returning to the house found the servant whole that had been sick 11. And it came to passe the day after that he went into a city called Naim and many of his disciples went with him and much people 12. Now when he came nigh to the gate of the city behold there was a dead man carried out the only son of his mother and she was a widdow and much people of the city was with her Paraphrase 12. and she being a widdow and by this losse of her only son left desolate all the neighbourhood were come to her to lament and mourn with her and to attend the funerall 13. And when the Lord saw her he had compassion on her and said unto her Weep not 14. And he came and touched the biere and they that bare him stood still and he said Young man I say unto thee Arise 15. And he that was dead sate up and began to speak and he delivered him to his mother Paraphrase 15. spake and so evidenced himself to be revived 16. And there came a feare on all and they glorified God saying That a great prophet is risen up among us and that God had visited his people Paraphrase 16. And they were all
IN the mean time when there were gathered together an innumerable multitude of people insomuch that they trod one upon another he began to say unto his disciples first of all Beware ye of the leaven of the Pharisees which is hypocrisie Paraphrase 1. Of all other dangers take special heed of the Pharisees see Mat. 10. 17. and Sadducees Mat. 16. 6. whose doctrine express'd by leaven Mat. 16. 12. is full of hypocrisie puffes them up into a great opinion of their owne sanctity and hath an influence like leaven to the sowring of all their actions and accordingly these men though they make a great shew of piety and may be apt to deceive you and make you expect good from them yet will they of all others be readiest to betray you Mat. 10. 17. c. 2. For there is nothing covered that shall not be revealed neither hid that shall not be known 3. Therefore whatsoever ye have spoken in darknesse shall be heard in the light and that which ye have spoken in the eare in closets shall be proclaimed upon the house tops Paraphrase 2 3. This I say not that you should so beware as to be afraid of them or conceale any part of your message I only foretell you your danger that you may prudently combate with it proclaim publickly to your faces whatsoever you have been taught by me and not only secretly and whisperingly but publickly and confidently beat down this hypocrisie and false doctrines of theirs that that is the meaning of v. 2. 3 appears by comparing them with Mat. 10. 27. and Mar. 4. 22. 4. And I say unto you my friends Be not afraid of them that kill the body and after that have no more that they can doe 5. But I will forewarne you whom you shall feare Feare him which after he hath killed hath power to cast into hell yea I say unto you Feare him Paraphrase 4 5. And let me tell you as one friend would doe another that which is most for his interest that these Pharisees at the utmost can but kill the body and when that is done there is an end of their malice and therefore 't is much wiser to feare displeasing of God as you will doe if for feare of men ye omit to discharge your duty who as he will cast both body and soule into hell upon disobedience and disloyalty to his commands so can if he please and will if he see it best for you preserve you in the midst of the greatest dangers 6. Are not five sparrowes sold for two farthings and not one of them is forgotten before God Paraphrase 6. This is a work of that providence of his that attendeth and watcheth over the smallest things in the world the vilest sparrow or bird of the ayre in every motion of it is within the reach of Gods care 7. But even the very haires of your head are all numbred feare not therefore ye are of more value then many sparrowes Paraphrase 7. And agreeably to that particular providence of his which extendeth to every event you may resolve of your selves that God hath a most particular providence over all that belongs to his servants This will fortifie you against all feare whatsoever your dangers are For sure there is more value set on you and care taken for your preservation then there is over all the sparrowes that are in the world 8. But I say unto you Whosoever shall confesse me before men him also shall the son of man confesse before the Angels of God Paraphrase 8. And this encouragement you have that your fearlesse confession of Christ and his truth shall be rewarded with his owning you in the day of judgement which sure is more to your advantage then any thing you can acquire by compliance with the world 9. But he that denieth me before men shall be denied before the Angels of God Paraphrase 9. Whereas the contrary feare or cowardise or falling off from your duty shall cause Christ to disclaim you when you have most need of him 10. And whosoever shall speak a word against the son of man it shall be forgiven him but unto him that blasphemeth against the holy Ghost it shall not be forgiven Paraphrase 10. Here are added by S. Luke words spoken by Christ on another occasion Mat. 12. 32. and seem to be applied by him to the aggravation of the sinne of the Pharisees on occasion of whom this whole passage from v. 1. was delivered That they that by the meannesse of Christs humane appearance are tempted to deny him to be the Messias and doe accordingly oppose him may have some place for pardon and be in some degree excusable but they that attribute his works of power his miracles done visibly by the finger of God to the working of the devil in him there is no place of excuse and mercy for them if they doe not upon the resurrection of Christ and the Apostles preaching it to them return and repent and effectually receive Christ 11. And when they bring you unto the synagogues and unto Magistrates and powers take ye no thought how or what things ye shall answer or what ye shall say Paraphrase 11. This being said of them as in a parenthesis he returnes to other passages of that speech of Christs Mat. 10. 9. when they bring you before Consistories see note Mat. 6. d. Jam. 2. b. 12. For the holy Ghost shall teach you in the same hour what ye ought to say Paraphrase 12. See Mar. 13. 11. 13. And one of the company said unto him Master speak to my brother that he divide the inheritance with me Paraphrase 13. Sir there is a controversie between my brother and me about the dividing our patrimony I desire to avoid the delaies of a suit at law and to doe as it is ordinary referre is to arbitration and who so fit as you our Master to conclude it between us your disciples and followers 14. And he said unto him Man who made me a judge or a divider over you Paraphrase 14. But he knowing what had hapned to Moses when he would have made peace among the Jewes Exod. 2. 14. Who made thee a Prince or a Judge over us gave them an answer which the Evangelist sets down in the same words wherein the Greek rendred the Hebrew there that is I will not be liable to such objections from men as were then ungratefully made against Moses I will not meddle with your matters of interest wherein he that is not awarded what he desires will think himself unjustly dealt with 15. And he said unto them Take heed and beware of covetousnesse for a mans life consisteth not in the abundance of the things which he possesseth Paraphrase 15. All that I shall say to you is That the desire of wealth the labour to encrease your own by lessening another mans possessions the not being content with what you have is a sinne of great danger diligently to be avoided and
these escapers the Jews that expected the Messias and the Church of the Gentiles the latter of which having called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the multitude of them that escape of the Gentiles he straight interprets by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the running together of the nations called Christians And then the clear meaning of this uncertain mans question will be this Whether this doctrine or faith of Christ so contrary to the humour and passions of the world should be able to propagate it self and prove so successefull as to be received by many or whether it should be contained and inclosed within a narrow pale that so he might either resist Christ with the many or have the honour of being one of the few singular persons that received him And accordingly Christs answer is to put him on that narrow path that leadeth to life that the few were likely to find the way of infidelity being so broad and beaten though it led to absolute destruction By this explication of this place will appear also what is meant by the same word Act. 2. 47. where 't is said that the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by the grace and power of God there came daily many new converts penitent reformed Christians unto the Church The rise of that interpretation in that place will be best taken from the admonition of S. Peter ver 40. of that chap. in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ye saved from this crooked generation where the importance of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is clearly getting out escaping flying from that great pertinacy and obduration of that age against all the miracles of Christ and his Apostles crucifying him and resisting all the powerfull methods of his workings that is not being saved eternally for that would not be matter of exhortation unlesse as that is a certain consequent of repentance and belief in Christ but retracting the vitious course that they and others went on in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 8. Repent For when S. Peter had said Repent 't is added that in many other words he admonished them saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be saved or escape c. which is an affirmation that to repent is the same thing which in other and more words is to be saved or escape from that perverse generation as in Simplicius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having the beginning of being saved is set to expound a former phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that begin to be instructed And accordingly in Zaleucus in his prooem to his Laws where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are put together as phrases of the same importance wise men and such as meant to be safe And therefore when it followes that they that willingly received the word that is that admonition of his were baptized and that there were 3000 that day added to the Church that certainly is an explication of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he added the saved or reformed Christians So that that which was done in such a measure one day ver 41. is said farther to be done every day ver 47. in some measure and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that willingly entertained the word there is but a paraphrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the saved here which being in the present and not future tense must needs belong to the present condition of men that is such penitent forsakers of the wicked perverse age 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there saved out of the crooked generation and in a parallel phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that fled from the pollutions of the world 2 Pet. 2. 20. by which Christians are there express'd In this sense we have the word used observably by Procopius on Isa 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When the Gentiles came in to Christ not when they were saved or come to heaven for the Jews could not see that but when they forsook their idolatry and inbraced the Christian faith and so escaped out of that perverse generation the Jews were inflamed with envy and would rather have endured any punishment then to see the Gentiles thus reform and reproach to them their infidelity and impenitence Thus also will the word be explained 1 Cor. 1. 18. and 2 Cor. 2. 15. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the saved are believers they that embrace the Gospel and are opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that perish as to the contrary those that believ'd not both there and 2 Cor. 4. 3. where he saith his Gospel is hid to them that is to those which heard but believed it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unbelievers v. 4. unlesse perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be thought a higher degree of the same thing to wit those that for their unbelief are deserted by God and so blinded that they cannot see and then proportionably to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be those penitent believers endued with a higher degree of grace from heaven But that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies no more then the unbelieving Jews that continued in their unbelief and so by proportion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the contrary may farther appear by an ancient place in Clemens where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praying for those that perish not for them that are already destroyed notes the prayers in the Easter week which were offered to God by the Christian Church for the Jews as appeares by the beginning of the 14. chap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We ought to mourn for them because they have not believed All that I shall adde to this is but the opinion of Joh. Curterius the translator of Procopius on Isaiah who meeting oft in that Author with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are saved hath sometimes been forced to render it quibus salutis cura est they that have care of salvation the matter not bearing any interpretation which had nearer reference to salvation or decree of salvation then that expression of his would bear Out of all that hath been said of this word the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will sufficiently be cleared in all the places of the New Testament and for the notion of the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have said enough already to give direction for the understanding it where ever 't is to be met with not alwayes for eternal salvation but oft for other kinds of escaping and deliverances out of diseases every where almost in the Gospels out of other dangers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3. 15. as one that escapes out of the fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 losing much in his passage but himself escaping 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 3. 20. either through or from the water and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scarcely escape 1 Pet. 4 18. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
I might make merry with my friends 30. But assoon as this thy son was come which hath devoured thy living with harlots thou hast killed for him the fatted calf Paraphrase 30. spent all that portion which thou gavest him 31. And he said unto him Son thou art ever with me and all that I have is thine 32. It was meet that we should make merry and be glad for this thy brother was dead and is alive again and was lost and is found Paraphrase 32. But for the return of this thy brother from that riotous course which is as wonderfull a work and as considerable a blessing as if he had been raised from the dead it is all reason that we should expresse an extraordinary joy in an extraordinary manner Annotations on Chap XV. V. 7. Repentance The difference of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 change of mind from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grief or sorrow for sinne or dislike of what a man hath done is sufficiently known and as it hath place in many other passages so eminently in this For as he that lives a Godly life may and doth often fall into such sinnes as deserve his sorrow and displeasure at himself and so cannot be said not to want that sorrow so it is certain that that man continuing all his life so without any eminent fall into wilfull sinne may be said not to need that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that change which here is spoken of and is required to the bringing home of a lost sheep a prodigall to his fathers house So he that was wash'd already had no need saith Christ save to wash his feet but is clean every whit Joh. 13. 10. V. 16. Huskes The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are here set down as the food of Swine are the fruit of the Carobe or arbor Ceratonia which the Syriack translation reads accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned by Dioscorides l. 1. and Galen l. 7. de Simpl. Med. fac who calls the tree it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that saith Hesychius is an Aegyptian fig 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This fruit Gorrbaeus thus describes that 't is of the length of a mans finger forked about the breadth of a thumb very sweet but hard of concoction and of an ill juice which is agreeable to what is affirm'd of it by Pliny l. 15. c. 24. who adds that the rind of it is the part that is eaten and thereupon c. 28. In siliquis quod manditur quid nisi lignum est that part of it which is eaten is the wood Whence it is that Siliqua the Latine word for that fruit comes also to signifie the huske or rind of any kind of fruit which is the reason I suppose why the word is ordinarily rendred husks though the Latine siliqua doe not alwaies signifie so Of this fruit Dioscorides saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If they be taken green they are very ill for the stomach and are apt to breed loosness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being dried they are medicinall for a loosnesse and are diureticall The use of them green was probably that which belongs to this place where the Swine are said to feed on them as they were wont to be allowed to doe on those other fâ—uits which were good for nothing else This fruit saith Pliny was ordinary among the Aegyptians agreeing therein with Hesychius to which perhaps that part of the Parable referres v. 13. where the prodigall is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have travailed afarre off to a region though it be not named For that it cannot referre to some countrey in Judaea may seem both because there is no mention of that fruit in Judaea and because feeding of swine was against the laws of the Jewes for as to that mention of heards of swine among the Gadarens all that can be concluded thence is this that Gentiles then inhabited there and so Josephus distinctly numbers Gadara among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Pompey took away from the Jewes and thirdly because 't is said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he travailed a great way off V. 24. Dead The Scripture-notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dead may be learn'd from hence to signifie one that is desperately engaged in a wicked course Thus those that were carried into captivity and despair'd of returne are call'd dead bones Ezec. 37. 3. and the reducing of them is said to be the bringing them out of their graves v. 12. So the state of Abrahams body and Sarahs womb in respect of having hopes of a posterity is call'd deadnesse Rom. 4. 19. noting desperation of children and no more So the state of unchristian living is call'd death 1 Joh. 3. 14. And they that lived in a Gentile course are said to be dead in trespasses and sinnes Ephes 2. 1. see Rom. 4. 17. So 1 Tim. 5. 6. She that lives in pleasure is dead while she lives So the Jewes have a saying Ill men while they live are said to be dead And so the ancient Arabs Not he that is at rest is dead but the living dead man he is truly dead and all this no otherwise then according to the ordinary notion of Pythagoras who for any that had forsaken his school that is refused to live according to his rules of Philosophy had a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an empty coffin set in his place to signifie him to be morally dead Accordingly reformation or recovery to good life is call'd a rising from the dead reviving being quickned passing to life in these and other places and signifies no more by all these expressions but only repentance from dead works or renovation CHAP. XVI 1. AND he said unto his disciples There was a certain rich man which had a steward and the same was accused unto him that he had wasted his goods Paraphrase 1. unthriftily lavisht out that estate which was entrusted to him to manage and improve 2. And he called him and said unto him How is it that I heare this of thee Give an account of thy stewardship for thou mayst be no longer steward 3. Then the steward said within himself What shall I doe for my Lord taketh away from me the stewardship I cannot dig to beg I am ashamed Paraphrase 3. Having not been brought up to it I am not able to earn my living by my labour and so there is no way of subsistence imaginable for me but to beg and that is a shame for me 4. I am resolved what to doe that when I am put out of my stewardship they may receive me into their houses Paraphrase 4. I may be entertained by my masters debtors 5. So he called every one of his Lords debtors unto him and said unto the first How much owest thou unto my Lord 6. And he said An hundred measures of oyle And he said unto him Take thy bill and sit down quickly and write fifty 6.
Mar. 7. a. 7. Jesus saith unto them Fill the water-pots with water And they filled them up to the brim 8. And he saith unto them Draw out now and bear unto the Governour of the feast And they bear it 9. When the ruler of the feast had tasted the water that was made wine and knew not whence it was but the servants that drew the water knew the Governour of the feast called the bridegroom 10. And saith unto him every man at the beginning doth set forth good wine and when men have well drunk then that which is worse but thou hast kept the good wine untill now Paraphrase 10. It is the manner of men at feasts to bring their guests the stronger richer wines at the beginning then that which is not so rich but thou hast reserved the richest piece till the latter end of the feast 11. This beginning of miracles did Jesus in Cana of Galilee and manifested forth his glory and his disciples believed on him Paraphrase 11. gave evidence of the presence of his divinity see note on c. 1. b. and accordingly his disciples believed on him as the son of God 12. After this he went down to Capernaum he and his mother and his brethren and his disciples and they continued there not many daies 13. And the Jewes Passover was at hand and Jesus went up to Jerusalem 14. And found in the Temple those that sold oxen and sheep and doves and the changers of money sitting Paraphrase 14. that set up a trade to sell sacrifices to them that came thither from farre and that returned money by way of exchange see note on Mat. 21. b. 15. And when he had made a scourge of small cords he drove them all out of the Temple and the sheep and the oxen and poured out the changers money and overthrew their tables Paraphrase 15. And using no other weapon but only a whip of little cords which he found there he drave them all out of the Temple no man making any resistance in like manner as he after did again Mat. 21. 12. 16. And said unto them that sold doves Take these things hence make not my Fathers house an house of Merchandise Paraphrase 16. the Temple set apart for Gods peculiar presence and service a shop of trade to buy and sell in it 17. And his disciples remembred that it was written The zeal of thine house hath eaten me up Paraphrase 17. interpreted that act of his as an act of zeal by which some malefactors were punished in the very fact without legall processe and condemnation among the Jewes and to that purpose call'd to mind that of the I salmist Psal 69. 9. The zeal of thy house hath fed or gnawed upon me and the reproaches of them that reproached thee are fallen upon me that is I am as tender of any dishonour done to thy house or thee as if it were done to my self see Rom. 15. 3. and so am stirr'd up with zeal to vindicate it 18. Then answered the Jewes and said unto him What signe shewest thou us seeing that thou doest these things Paraphrase 18. Hereupon the Jewes came and question'd him saying What commission doest thou bring what evidence of thy coming from God or what miracles dost thou doe by which it may appear to us that thou art invested with such authority as these acts of thine pretend to 19. Jesus answered and said unto them Destroy this temple and in three daies I will raise it up Paraphrase 19. Jesus said unto them The signe that is to be shewn to you is this that when you have put me to death I now tell you that I shall within three daies rise again see Mat. 12. 39. 20. Then said the Jewes Fourty and six years was this Temple in building and wilt thou rear it up in three daies Paraphrase 20. This being said by him in a parabolicall manner calling his body this temple and the putting him to death the destroying of this temple and his resurrection the rearing it again they mistook his meaning and thought he had spoken of the Temple of Jerusalem and laid it up as an accusation against him Mat. 26. 61. and argued against it as an impossible thing for him to rebuild that in so small a time 21. But he spake of the Temple of his body Paraphrase 21. But the truth was he spake of his bodies being kill'd and rising again the third day which after the manner of prophets he thus express'd and mentioned this as the miracle by which his doctrine was to be confirm'd 22. When therefore he was risen from the dead his disciples remembred that he had said this unto them and they believed the Scripture and the word which Jesus had said Paraphrase 22. This speech of his the disciples called to mind after his resurrection and upon that added to many other completions of his owne predictions and the predictions of Scripture concerning him they believed those prophecies as fulfilled in him and believed his own words as agreeable thereto and so resolved that he was the Messias 23. Now when he was in Jerusalem at the Passoever on the feast day many believed in his name when they saw the miracles which he did Paraphrase 23. Many others did so also at Jerusalem when he came thither and acknowledged the power by which he acted to be divine being convinced thereof by the miracles which he did there at the time of the feast of the Passover and unleavened bread 24. But Jesus did not commit himself unto them because he knew all men 25. And needed not that any should testifie of man for he knew what was in man Paraphrase 24 25. But Jesus knowing the secrets of mens hearts and wanting no information concerning any man being able to dive into the inside of a man into his very thoughts consequently discerned what kind of belief this was in these men how unlikely to bear any stresse to hold out in time of temptation and his time of suffering being not yet come he would not venture himself to the hazard of their unconstancy and therefore did not so freely converse as to abide and eat and drink with them Annotations on Chap. II. V. 4. What have I to doe with thee T is not easie to resolve what is the importance of this speech of Christ to his mother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What have I to do with thee yet by the next verse which tells us what Mary did upon it viz. spake to the attendants that they should do whatsoever Christ bad them 't is clear that she did not conclude from his speech that he would not make use of his power to help them to wine but directly the contrary that she believed that he would And 't is clear by ver 7. that Christ immediately goes about it bids them fill the water-pots of water and immediately turns it into wine By this 't is manifest that the meaning of Christs
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
Paraphrase 19. This speech of Christ was a figutative expression that crucifixion was the kind of death by which he should confesse Christ And to this he added these words Follow me that is thou shalt follow me in sufferings as before thou didst in discipleship 20. Then Peter turning about seeth the disciple whom Jesus loved following which also leaned on his breast at supper and said Lord wchih is he that betrayeth thee Paraphrase 20. John Christ's beloved disciple who at his last supper was next unto him c. 13. 13. and asked him that question 21. Peter seeing him saith to Jesus Lord and what shall this man doe Paraphrase 21. But what shall this mans fate be 22. Jesus saith unto him If I will that he tarry note c till I come what is that to thee Follow thou me Paraphrase 22. I told you of some that should escape the fury of the evil times approaching and continue to the time that I shall come in judgement against Jerusalem and destroy it by the Romans And what harm is it to thee and how art thou concerned to know if John be one of these thou art likely to follow me to the crosse and the cheerful doing of that becomes thee better then this curiosity 23. Then went this saying abroad among the brethren that that disciple should not die yet Jesus said not unto him he shall not die but if I will that he tarry till I come what is that to thee 24. This is the disciple which testifieth these things and wrote of these things and we know that his testimony is true Paraphrase 24. This is he that is the author of this Gospel which he preach'd in Asia and about two and thirty years after Christs ascension by the entreaty of the Asian Bishops wrote and publish'd it And the Christians of Asia especially of the Church of Ephesus know so much of his good life miracles and veracity and withall of the agreeablenesse of his time of death with what is here affirmed to be foretold by Christ that we cannot but approve his testimony and affixe our seal to all that is in this Gospel affirmed by him 25. And there are also many other things which Jesus did the which if they should be written every one note d I suppose that even the world it self could not contain the books which should be written Amen Paraphrase 25. Thus much was written by S. John but much more was done by Jesus many miracles c. all which if they were distinctly set down in writing they would even fill the world the volumes would be so many Annotations on Chap. XXI V. 7. Fishers coate What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies may thus be collected 1. Sam. 18. 4. Jonathan is said to put it off and give it to David Where as the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pallium see Matt. 5. Note r. the upper garment so by Jonathans giving it to David it appears it was of some value and that agrees also to the upper garment which was such Now though Suidas in one place interprets it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inner garment or shirt yet it is clear by him else where that this was his notion not of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so he sets down the difference between these two making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inner garment and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the outer So the old Greek and Latine Lexicon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Instita superaria garments that are put over Nonnus expresses this here to be cast over them to cover their thighs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A covering to their nakedness Theophylact gives a larger description of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a linnen garment that the Phenician and Syrian fishermen gird about them either when they are naked or when they have other garments on such as the Painters put on the Apostles over their other cloths and this was the reason why Peter being naked toyling about catching of fish to cover his nakedness girt this garment about him This description of his inclines me to believe that it was simply an apron which is worn over cloths sometimes to keep them clean sometimes is cast over the naked body to hide the shame as we read in the story of Adam V. 15. Lovest thou me To love Christ is so to love as to hold out in confessing of him in the time of the greatest danger see Note on Rev. 2. 4. that love that casteth out fear 1 Joh. 4. 18. So here it is opposed to renouncing or denying of Christ in the time of triall Peter had resolved he would never thus renounce Christ though all others should which was in effect that he loved Christ more then any other disciple did But having failed foully in that particular at the time of Christs arraignment and denied him three times when no other disciple save Judas did once Christ now calls to his mind that former speech and contrary performance of his and by thrice repeating this question Peter lovest thou me in respect of his three denials and the first time adding the words more then these in respect of his magnifying his love beyond all others he now engageth him by the sense of his fall to a better discharge and more constant expression of his love in converting men to the faith of Christ and labouring in the Gospel and to raise him up with some comfort after so sharp an admonition he foretells him that now indeed he should suffer death for the testimonie of this truth V. 22. Till I come What is oft meant in the Gospels by the coming of Christ viz. that famous execution upon the Jews hath been oft mention'd see Note on Matth. 16. 0. 24. b. This John did survive Peter of whom Christ prophesies here ver 18. being put to death in Neros time but John continuing not only till Titus's time but through Domitians and Cocceius Nervas to Trajans reign above an hundred years after Christs birth and so thirty years after this coming of Christ was past So saith Iren. l. 2. p. 192. A. and by what he adds of the Seniores qui non solùm Joannem viderint sed alios Apostolos the Elders which saw not John only but the other Apostles also 't is probable that some others of the Apostles lived to that time of Trajane also V. 25. I suppose that That S. John wrote this Gospel at the entreaty of the Bishops of Asia constituted by him is affirmed by Eusebius To which it is agreeable that they should set their signall or Testimonie to it to recommend it to other Churches reception And accordingly the attestation is given in the plurall number ver 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we know that his testimony is true And then this last verse though it may be a conclusion of S.
daies in Joppa with one Simon a tanner Paraphrase 43. he abode Annotations on Chap. IX V. 5. To kick against the pricks It was a proverbial speech to kick against the goad signifying to be refractary to punishment and discipline when it comes to teach us our duty for then the refractarinesse doth but involve us in more guilt and punishment So in Aeschylus Prometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in his Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If thou wilt take my counsel thou shalt never kick against the goad for thou wilt bring more sufferings upon thy self by that means Parallel to this is ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 striking the Adamant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 treading on the fire in Chrysostome So again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that strikes the Adamant is himself stricken and he that kicks the goads is himself goaded stimulos pugnis caedere in Plautus to beat the goades with his fists Truc 4. 2. For this of goades was used not to beasts only but servants which he calls stimuleum supplicium Mil. 2. 6. And the servant thus handled severely is by him call'd Carnificinum cribrum his back was a kind of sieve full of holes V. 7. Hearing a voice What is here said of those that were with Paul that they heard the voice seems directly contrary to what is affirmed ch 22. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they heard not the voice As for the way of reconciling it by saying that the former belongs to Pauls voice the latter to the voice of him that spake to him there is little ground in the text for that nicety but on the contrary the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeing no man which follows in this place belongs surely not to their not seeing of Paul but of him that spake to him The onely way of reconciling the difficulty is by observing the notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew which signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a voice and thunder and those promiscuously taken the one for the other So Heb. 12. 26. whose voice shook the earth that is whose thunder and lightnings and voice of a trumpet exceeding loud Exod. 19. 16. and so Lu. 9. 35. the voice of a cloud saying was the thunder with a voice in it a revelation from heaven given in thunder So Mat. 3. 17. a voice from heaven saying that is a thunder from heaven sending forth this voice which therefore was wont to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the daughter of voice or a voice coming out of it or as the voice from heaven Joh. 12. 28. is express'd by the by-standers by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it thundred and an Angel spake to him which is explained distinctly by S. John Rev. 4. 5. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both are named and ch 10. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the seven thunders delivered their voices By this the difficulty will be cleared For here c. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voice ought to be rendred according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thunder which was here joyned with lightning which shone or flash'd about him v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voice of him that spake to me c. 22. 9. that was the voice of the Angel speaking out of heaven or out of the cloud Both which put together signifie no more then this that S. Pauls companions at that time saw the light or the lightning and heard the noise of the thunder which is the importance of the place here but heard not the articulate voice that came out of the thunder that is the Saul Saul c. the voice of the Angel speaking to him V. 22. Proving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius It signifies perswasion doctrine faith and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all to the same purpose that the word signifies to teach or perswade And so it is used in the Septuagint Exod. 4. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will open thy mouth and teach thee and so Jud. 13. 8. and Ps 31. 8. and Isai 40. 13. V. 31. Edified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly to build or superstruct upon a foundation and adde all the perfection of the building designed or belonging to it And so being accommodated to spirituall matters it signifies to teach the whole Christian doctrine of strict and pious life of which Christs being the Messias sent from God is the foundation or corner-stone and the receiving and practising all that he commands is that which is naturally and necessarily built upon it and therefore to their being edified here is added in the next words walking in the fear of the Lord. The word is elsewhere very often used in these books especially in S. Pauls Epistles and therefore it will here be fit to premise that which may give light to it in all those places 'T is generally used in this Metaphorical sense with application to the Church of God and the spiritual building thereof partly in respect of knowledge but principally in respect of Christian practice The Church is the house of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2. 5. a spiritual house and every Christian one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living stones which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are edified or built and of which this house is made up And the building it self that is edification is the compacting or orderly joyning together of these living stones in belief of the truth and charitable living together from both which proceeds the strength and comelinesse of the structure and the fitnesse for the use and honour of him whose it is that is Christ So that whatsoever tends in any eminent manner either to the converting of Infidels bringing them into the Church to the advancing of Christian knowledge or especially of piety in any one or more particular men or to the planting of unity peace and charity in any particular National or in the Universal Church of God that is said to edifie or build up and which of these senses peculiarly belongs to the word in any place must be judged by the Context and circumstances of the place where it is found and may not be here set down more particularly CHAP. X. 1. THere was a certain man in Caesares called Cornelius a centurion of the band called the Italian band Paraphrase 1. There was in Caesarea a stately city upon the Palestine coast some 70 miles from Jerusalem a guard of souldiers kept by the Romans to awe the conquered Jewes and to defend the Roman President there and part of that was called the Italian band and one Cornelius a
Giants before the flood Gen. 6. 4. So again in ths Judaicall law Thou shalt not eat the flesh in the blood but powre out the bloud of every beast upon the ground Lev. 17. 13. Fourthly that of fornication is the fourth of those containing the interdict of all unnaturall pollutions especially such as the Gentiles were so generally immerss'd in All which are here and in many other places meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fornication according as Thomas Magister makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a proper word to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by As also the marriages within forbidden degrees which are called the disclosing of nakedness Lev. 18. and appear to have been interdicted before the Levitical Law by the punishment that fell upon the nations for the breach of them v. 27. and are expresly styled fornication 1 Cor. 5. 1. To which if we adde those words which some editions adde after these the Complutensis out of three or four very antient Manuscripts and particularly Beza's venerable Greek and Latine one as we have noted and which Irenaeus l. 3. c. 12. and the Aethiopick and other interpreters retain viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what you would not have done to your selves do not ye to another that will be verbatim that other precept of theft or rapin for which other Jewish writers read doing as they would be done to And so we know that thou shalt love thy neighbour as thy self Mat. 19. 19. is set in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt not defraud or deprive in the parallel Mar. 10. 19. As for that de judiciis that might reasonably be left out now that the Jews were every where under the Roman power and they that came from Gentilisme to Christianity were not to change their obedience to Magistrates However all that could be their duty to do in this respect was to live justly with one another not to subject themselves to the Judicial laws of the Jews which they were never concerned in and that was the summe of the former precept of doing as they would be done to and therefore may very well be reduced to it And so all the seven precepts will be here contained By this it appears what was the direct importance of this Jerusalem-Canon viz. that the Gentile Christians should not be obliged to the lawes of the first sort of Proselytisme to Circumcision and the like Judaicall observances concerning which was the only question v. 1. And this one thing they are pleased thus to expresse that the observations that belonged to the second sort of Proselytisme were all that were proposed to the Gentile Christians and nothing besides the whole weight of the Canon as of the Question brought before the Councell lying on these words in the beginning of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have defined that no more weight be laid on you that is that Circumcision c. be not imposed Now if it be demanded whether by virtue of this Decree thus explained all these particulars the whole seven Precepts of the sonnes of Adam and Noah be not here given to all Christians and consequently whether all such are not here commanded strictly to abstain from things strangled to powre out the blood of beasts upon the ground and not to eat it in any manner of preparation To this I answer by remembring 1. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things offered to Idols are here joyned with these under the same interdict and those in S. James's first draught of the Canon called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pollutions or abominations of Idols which yet Saint Paul expressely defines after this time not to be unlawfull for Christians to eat of unless in one peculiar case 2dly Then it must be considered that these Precepts of the sonnes of Noah were not all of one kind in respect of the matter some of them were branches of the Law of nature written in mens hearts before they were given to the sonnes either of Adam or Noah some of them were not so but onely of Gods positive Law given first to them and after to the Jewes Those which were of the former sort did no doubt remain in force to all mankind and so obliged the Gentiles which then received the faith and so all other Christians to the worlds end As for those of the second sort they are again to be distinguished some of them being given to Adam in the first creation of which Asterius saith Hom. de Repudio p. 590. E. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they became the nature of the whole posterity others not to Adam but to the sonnes of Noah some again confirmed and continued by Christ others not That of fornication or disclosing of nakedness as a branch of the matrimonial and so positive law given at the first creation of male and female and containing under it the prohibition of incestuous marriages or such as are within the degrees limited Lev. 18. is sure obligatory to all specially being under the same interdict by Christ as in the Gospell is expressely set down by him in point of Divorce and Polygamie wherein he referres them to the Original Law given to the sonnes of Adam but for the hardness of hearts dispensed with among the Jewes and by the Apostle is taken for granted in that other branch of prohibited degrees 1 Cor. 5. 1. and therefore of this there is as little doubt but that it still remains in force among Christians But for those other two of meats of abstaining from things offered to Idols and blood or things strangled as neither of them were of the Law of Nature which leaves all meats indifferent and free to all men in all times but stand onely by positive Law given to the sonnes of Noah the latter expressely as a ceremony to secure men from murther by giving them a great awe and reverence to blood and the former to keep them at the greatest distance from Idolatry so are they not confirmed or continued by Christ who on the other side restores the naturall liberty in this kind takes away all difference among meats so that after this nothing that goes into the mouth should pollute the man no sort of meat should be deemed common or unclean In the Old Testament Deut. 14. 21. a mark we have to discerne that all mankind was not then under this obligation for the morticinum which is of this nature as having the blood in it the Jewes might give or sell to an alien though they might not eat it themselves and for the whole New Testament there is not in that any the least appearance or colour of interdict of any sort of meats save onely in this one Canon but rather every where liberty proclaimed and that expressely in one of those that are here named after the time of making this Canon 1 Cor. 10. 27. and more generally in all sorts of meats Rom. 14. 3. Col. 11. 16. onely with this exception that it be not to
and skill in the Scriptures of the old Testament see v. 28. 25. This man was instructed in the way of the Lord and being servent in the Spirit he spake and taught diligently the things of the Lord knowing only the baptisme of John Paraphrase 25. This Apollos had been instructed in the Gospel and being in respect of knowledge not so perfectly instructed in all things as yet see v. 26. yet being very zealous in the way wherein he was entred he began to preach the Gospel among them out of the Prophets instructing them in the Christian doctrine very truly and agreeably to the rule taught by the Apostles as farre as his instruction went and this before he was baptized with the Christian baptisme being only received by John to the believing in him that was to come so as the Ephesian disciples c. 19. 2. 26. And he began to speak boldly in the synagogue whom when Aquila and Priscilla had heard they took him unto them and expounded unto him the way of God more perfectly Paraphrase 26. And he entred into the synagogue of the Jewes and there publickly confidently see note on Joh. 7. a. preacht the Gospel And Aquila and Priscilla hearing that what he preached was all true but yet wanted somewhat of that knowledge which they had attained to he having never ascended above John's baptisme but they higher they communicated it unto him 27. And when he was disposed to passe into Achaia the brethren wrote note d exhorting the disciples to receive him who when he was come helped them much which had believed through note e grace Paraphrase 27. the Christians there exhorted him to goe and wrote to the Church of Corinth and all Achaia commendatory letters by him And he when he came thither did a great deal of good among them farther instructed and confirmed those that by the preaching of the Gospel had formerly been converted to the faith 1 Cor. 3. 6. 28. For he mightily convinced the Jewes and that publickly shewing by the Scriptures that Jesus was Christ Annotations on Chap. XVIII V. 5. Pressed in spirit That which is in the ordinary printed copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the two great MSS. that of the Kings Library that was sent from Constantinople and the Gr. and Lat. one at Cambridge sent them by Theo. Beza And which of these is the most probable reading is not easily defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be press'd or held fast Mat. 4. 24. Lu. 4. 37. Act. 28. 8. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be press'd or held with fear Job 3. 24. and Luc. 8. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Jeremy to be held fast by wine to be overcome by it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be intangled or held fast which as it really notes being in the power of another so it may be applied to sorrow or any other passion as well as to fear and peculiarly to sorrow So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 21. 25. is used for anxiety and 2 Cor. 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anguish of heart and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how am I streightned or pained Luc. 12. 50. And thus according to the nature of the word it may be proper enough for the place with which soever it be joyned If with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 't is either his own spirit or the Spirit of God If his own then it may signifie him to have had some such extraordinary sorrow or grief upon him to think of his obdurate impenitent countreymen to whom he was then preaching with very little success And so of Apollos we read v. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he burned in spirit as when David saith his heart was hot within him and at last he spake with his tongue And so if the Spirit of God then 't is that he was stirr'd up carried or incited by God by revelation But 't is most ordinary for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy to be prefix'd to the word Spirit when 't is taken in this sense as c. 16. 6. and so this last is not so probably the meaning so likewise if it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in speech it will then signifie no more then that he spake very earnestly and that is the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following he testified and earnestly insisted on it and prov'd that Jesus was indeed the Messias which the Jewes denied That this may be the meaning appears not improbably by another parallel expression ver 28. for there as Apollos was doing the same thing that Paul here earnestly labouring to convince the Jewes that Christ was the Messias so the expression peculiarly belongs to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speech not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as I suppose it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he did publickly with intention or earnestnesse of speech convince the Jewes demonstrating by the Scriptures that Jesus is the Christ Where the force and power of his speech and arguments contained in it was that which was meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To what hath been said may be added that the antient Greek and Latine MS. after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of the verse hath annexed these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and having had much speech and interpreted the Scriptures which as it makes it more fully parallel with that of v. 28. so it enclines to the reading of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speech not spirit V. Had a vow The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had a vow here is not to be referr'd to Paul but to Aquila for with his name is conjoyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. shaving his head without so much as a comma between in some printed copies And it is not improbable that when it is said v. 19. that Paul went to Ephesus and left them there the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there should not denote Ephesus to which but Cenchrea from which he came for why should his leaving them at Ephesus be immediately subjoyned to his coming thither and this on this occasion to purifie himself and to be shaved to which some stay at least seven daies was necessary This vow was without all question the vow of the Nazarites among the Jewes Num. 65. which was not alwaies for life but sometimes for a determinate time wherein they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not suffer the razor to come upon them but when that time was past then one part of the vow was to be shaved v. 18. and to offer up the haire called the haire of his separation to put it in the fire which is under the sacrifice of the peace-offerings and accordingly here is shaving himself for he had a vow But because
this is here done by him at Cenchrea and not at Jerusalem where the accomplishment of the vow was to be performed as before at the dore of the tabernacle Num. 6. 13. and as we see it performed here Act. 21. 23. therefore it is most probable that this shaving here was not on the accomplishing of his vow but upon some intervening legal pollution in which case he was bound to offer for a cleansing and on the seventh day to shave his head and so begin the daies again Num. 6. 11 12. This probably might be done in any city where a man happened to be so polluted But that at the completion of the vow when the daies of his separation were fulfilled was to be at Jerusalem The practise of this custome among the heathens and the offering the haire when 't was cut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Apollo that nourisheth haire may be seen at large in Eustathius on Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and accordingly the haire so consecrated is by Aeschylus called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haire that had been nourished some time See c. 21. 24. V. 22. Gone up That the Church here signifies not the Christians of Caesarea but the Church of Jerusalem appears v. 21. where the reason of his departure from Ephesus is that he may keep the feast at Jerusalem which cannot be if he went from Caesarea to Antioch for that was his way of return to Ephesus again which he promised to doe v. 21. but not till he had been at Jerusalem And it seems some Syriack copies have read it gone up to Jerusalem and saluted the Church for Tremellius supposeth that when he saith some copies have not nomen Vrishelem the name Jerusalem And so c. 21. 12. where Paul was again at this Caesarea the phrase is at large 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go up to Jerusalem and so c. 25. 1. But without the addition of that which I suppose the Syriack here added not as a translation but a paraphrase the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 going up following after his landing at Caesarea will enforce this sense And so c. 24. 1. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 descending of Ananias c. notes the going from Jerusalem to Caesarea without naming of either See ch 25. 6 7. For Caesarea was the haven where they landed most commodiously in going from Ephesus to Jerusalem and being landed there what needed more to be said but that he went up for that will imply his going up to that place in passage and in order to which he there landed Joppe was indeed one haven to Jerusalem but that a dangerous one and thereupon it was that Herod was at so huge an expense to repair this old haven at Caesarea formerly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strato's tower See Josephus l. 1. de Bell. Jud. c. 16. Herod saith he seeing one of the haventowns decayed with age and capable of his munificence repaired it with white stone c. for betwixt Dora and Joppa the whole shore was so ill provided with havens that all that sayl'd from Phoenicia to Aegypt were much endangered but the King overcame nature by his liberality and expenses and built a stately haven at this Tower of Strato and in it many safe harbours for ships to abide in and though the nature of the place gave him many difficulties yet he conquer'd them all and made it most firm and sumptuous as it is at large described by Josephus in that place And this saith he to the honour of Caesar he call'd Caesarea with it retaining the addition of Stratonis which before belonged to it and by which it is distinguish'd from Caesarea Philippi which is not farre from it of which see Mat. 16. Note c. V. 27. Exhorting For the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for putting forward encouraging see Wisd 14. 18. Ib. Grace What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies may best be collected from c. 11. 23. and 13. 43. In many other places it signifies the Gospel of Christ see Note on Heb. 13. d. as when 't is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law Joh. 1. 17. The Law was given by Moses but grace and truth came by Jesus Christ So the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the salvifick grace of God Tit. 2. 11. But in those and many the like places Grace signifies the matter or subject of the Gospel not the preaching of it for that is express'd by the coming or appearing of that grace But in that place of ch 11. 23. where 't is said that seeing the grace of Christ he rejoiced that is seeing that the Gospel had been preached with so good success among them it signifies the preaching or promulgating of the Gospel just as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gospel doth Rom. 1. 1. and 9. 16. and so c. 13. 43. when they exhort them to continue in the grace of God that was the work of confirmation following that of preaching the Gospel to them And that notion of it seems to be the most adaequate and proper for this place so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall signifie those that had been formerly converted to the faith by the preaching of the Gospel by S. Paul according to that of Paul planteth and Apollos watereth for that watering being the instructing them farther who already had received the faith the edifying or superstructing on the foundation is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he conferred much or contributed his assistance or as perhaps it should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assisted helped to improve them that before believed As for that of applying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by grace to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he conferred that Apollos by grace that is his gift and power in Scripture contributed much to the believers there is no necessity of flying to that refuge nor probability from the placing of those words which follow and goe not before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to favour that rendring In the same sense we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or to or through the grace that is the Gospel of Christ Gal. 1. 6. to or by which Paul is said to have call'd them and is there set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another Gospel a doctrine of some false teachers crept in among them CHAP. XIX 1. AND it came to passe that while Apollos was at Corinth Paul having passed through the upper coasts came to Ephesus and finding certain disciples Paraphrase 1. Christian professors publishing the Gospel there See note on c. 8. b. 2. He said unto them Have ye received the holy Ghost since ye believed And they said unto him We have not so much as heard whether there be any holy Ghost Paraphrase 2. Hath the holy Ghost since your receiving the faith descended on you and set you apart given you authority or gifts for the work of the ministery see c. 10. 44. And they said
of Christ that he that knowes his Masters will and doth it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be beaten with many stripes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greater knowledge is the cause of greater punishment thus interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by beating and punishment So Gen. 12. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God scourged or cruciated Pharaoh with great and sore plagues V. 25. Bound him with thongs That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are here the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scourges v. 24. there is no doubt to be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they signifie whips or scourges saith Hesychius and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they whip him with a scourge or cord adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should sure be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is also used for a rope And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should sure be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All to the same purpose that the word signifies cords or scourges to beat with This of scourges was a punishment much severer then that of rods Porcia lex saith Cicero pro Rabirio virgas ab omnium Romanorum civium corpore amovet hic misericors flagella retulit The Porcian law freeth a Roman citizens body from rods and he a mercifull man speaking Ironically hath brought back scourging And accordingly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scourges here are used as elswhere the greatest torments are to make him confesse what his crime was v. 24. See 2 Mac. 7. 37. As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies literally to bend forward it referres to the custome in scourging which was to fasten them to a block or piece of wood made fast to the earth of a cubit and an half high for the person that was to be punished to lean on bending his body down to it And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies the bending him forward to this block or little pillar that the upper part of his body should lean on it and so exposing him to the Lictor or executioner This is here said of the Centurion in the singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose office it seems it was to doe this Master Bois of Ely a very learned man hath here a conjecture that the phrase should have an hypallage in it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he extended the scourges to him or shewed them him extended making it the description of a Lictor holding his scourge in his hand and shaking and fitting it for execution and striking a terror into the prisoner also by that means This conjecture being ingenious it was not unfit to have mentioned Josephus Scaliger also hath another Epist 146. that it refers to the manner of scourging express'd in the Comedie Ego plectar pendens I shall be scourged hanging viz. that they were lifted up from the ground their heads higher than their heeles and tyed with ropes hands and feet making those ropes to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and that elevation of the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ib. A Romane That Paul was free of Rome by being born in a city that had the Roman privileges is sufficiently known so saith Philo of Agrippa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he gave the privileges of the Roman citizenship to whole countreys of some of his friends So the Philippians call themselves Romans Act. 16. 21. Philippians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by countrey Romans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by decrees saith Photius Ep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 146. Ep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that Tarsus the Metropolis of Cilicia was such is intimated by Diodorus Siculus l. 47. where speaking of the Emperours Julius and Augustus he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those of Tarsus were so kind to Julius and after for his sake to Augustus Caesar that from his own name he call'd them Juliopolis That it was unlawfull for any such person to be bound or scourged is apparent by Cicero Or. 5. in Verr. Facinus est vincire civem Romanum scelus verberare prope parricidium necare quid dicam in crucem tollere It is a foul fault for any Praetor c. to bind a citizen of Rome a piacular offence to scourge him a kind of parricide to kill him what shall I call the crucifying of such an one And for that that follows of his being scourged before condemnation as being by way of examination or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 24. it is here supposed to be 't is that which Cujacins hath observed out of Salvian to be distinctly against law and all that is here said in this verse is set down by S. Paul as distinctly according to the Roman form as if the whole verse were taken and translated out of their Law Yet was not this so farre true that a Roman citizen might not be punished but as Raewardus observes the custome was that before he were so punished he should judicio duumvirûm be adjudg'd to lose his privilege and be uncitizen'd and pronounced an enemie of the commonwealth and then he might be scourged or put to death that being the form of disfranchizing him Lictor colliga manus or caput obnubito infelici reste suspendito verberato vel intra pomoerium vel extra pomoerium Lictor bind his hands or cover his face hang him scourge him either within or without the suburbs as Livy testifies l. 1. V. 28. Freedome Most of the Jewes saith Philo in leg ad Caium were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Romans made free 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for being brought captive into Italy they were set at liberty by their masters that possess'd them but payed a price for that favour So 2 Mac. 4. 9 Jason promiseth a great summe of monyto Antiochus among other things to have power to make some of Jerusalem citizens of Antioch meaning to make his money soon up again by selling it to those that desired that privilege see Note on Phil. 3. l. So saith Photius Epist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 145. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 About that time that privilege was enjoyed not only by those which were natives of Rome but by as many as either by favour or money were made partakers of that appellation So also Epist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 378. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 379. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being aliens of another nation and countrey they were received into the Roman album made citizens of Rome Such an one it seems was the chief Commander here who had himself personally bought this freedome or privilege of a citizen of Rome But Paul was born to this liberty by being born in a city that had obtained of the Emperours that privilege for all the inhabitants thereof see note c. Thus in Eusebius Eccl. Hist l. 5. c. 1. in the examining of Christians by the persecutors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that proved to be municipes free denizons of Rome 〈◊〉 〈◊〉
crime and seeing he appealed to the Emperour of Rome to be sentenced at his tribunal 26. Of whom I have no certain thing to write unto my Lord wherefore I have brought him forth before you and especially before thee O king Agrippa that after examination had I might have somewhat to write Paraphrase 26. the Emperour 27. For it seemeth to me unreasonable to send a prisoner and not withall to signifie the crimes laid against him Annotations on Chap. XXV V. 16. Have the accusers face to face Of this law and custome of the Jewes Philo Judaeus is expresse speaking of the Roman Praefects that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. They yielded themselves to be common judges and heard equally the accusers and the defendants and condemned no man unheard prejudged none but judged without favour or enmity according to the nature of the cause V. 23. Pompe What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies will be judged by the use of the word in other authors Laertius speaking of Dio saith he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sumptuous and accordingly went from city to city and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 using arts to have a great train he perswaded Mariners to put on Scholars attire and follow him So Athenaeus Deipnos l. 5. speaking of Athenion returning in great pomp to Athens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no Romane ever out-braving Attica with so great a train So in Planudes vit Aesop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking servants he went to Aegypt using this great train and glory to the astonishment of those that were there So in Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To what purpose dost thou carry about many servants parasites flatterers and all thy other train 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mayest appear the more venerable So Hom. 4. speaking of Nebuchadonosor his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nobles Captains innumerable forces plenty of Gold he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the other train and splendor belonging to him In this notion of the word a very learned Critick Mr. Bois is willing to understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclus. 4. 30. and so I suppose it may be rendred one that thinks himself a brave fellow among his servants being attended with a great train of them one that pleaseth himself with the magnificence of his train as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applied by Eustathius to Tantalus is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fed with vain hopes and this sense agrees well with the Context there in the sonne of Sirach Be not as a Lion in thy house the pride of the Lion and his stately gate being as observable as his terribleness to which our English translation referres and it being unagreeable to the pride of that creature to be cruell toward inferiors such as servants are according to the proverb satis est prostrasse Leoni submission mollifies his wrath CHAP. XXVI 1. THen Agrippa said unto Paul Thou art permitted to speak for thy self Then Paul stretched forth the hand and answered for himself Paraphrase 1. beckning to the by-standers to hold their peace and give audience made this Apologie for himself 2. I think my self happy king Agrippa because I shall answer for my self this day before thee touching all the things whereof I am accused of the Jewes 3. Especially because I know thee to be expert in all customes and questions which are among the Jewes wherefore I beseech thee to hear me patiently 4. My manner of life from my youth which was at the first among mine own nation at Jerusalem know all the Jewes 5. Which knew me from the beginning if they would testifie that after the most straitest sect of our religion I lived a Pharisee Paraphrase 5. I was of that sect which is the strictest of all the rest in the Jewish religion viz. a I harisee 6. And now I stand and am judged for the hope of the promise made of God unto our fathers Paraphrase 6. And accordingly now I am accused for asserting the resurrection of the dead which as it is a doctrine acknowledged by the Pharisees so is it the fundamental promise made of old 7. Unto which promise our twelve tribes instantly serving God day and night hope to come for which hopes sake king Agrippa I am accused of the Jewes Paraphrase 7. And generally depended on by the Jewes and in intuition thereof it is that they spend their time in piety and obedience to God And yet for the believing and expecting this I am accused by these Jewes 8. Why should it be thought a thing incredible with you that God should raise the dead Paraphrase 8. This being by me asserted to be founded in the resurrection of Christ that is the thing that is most disbelieved God's having raised Christ from the dead And why should that be judged so incredible 9. I verily thought with my self that I ought to doe many things contrary to the name of Jesus of Nazareth Paraphrase 9. I confesse I was once of opinion that I was obliged to persecute this profession and doctrine of Christ 10. Which thing I also did in Jerusalem and many of the saints did I shut up in prison having received authority from the chief priests and when they were put to death I gave my voice against them Paraphrase 10. was a principal actor c. 7. 56. and approver of the sentence c. 8. 1. 11. And I punished them oft in every synagogue and compelled them to blaspheme and being exceedingly mad against them I persecuted them even unto strange cities Paraphrase 11. And in other cities beside Jerusalem I brought them into their courts and used all rigid means to make them deny Christ and was so fierce against them that I forced them to flie to heathen cities and then pursued them thither 12. Whereupon as I went to Damascus with authority and commission from the chief priests Paraphrase 12. Sanhedrim ch 9. 2. 13. At midday O King I saw in the way a light from heaven above the brightnesse of the sun shining round about me and them which journeyed with me 14. And when we were all fallen to the earth I heard a voice speaking unto me and saying in the Hebrew tongue Saul Saul why persecutest thou me It is hard for thee to kick against the pricks 15. And I said Who art thou Lord And he said I am Jesus whom thou persecutest 16. But arise and stand upon thy feet for I have appeared unto thee for this purpose to make thee a minister and a witnesse both of these things which thou hast seen and of those things in the which I will appear unto thee Paraphrase 16. for thou art chosen by me to be a preacher of the Gospel which thou hast persecuted and to proclaim unto others what thou hast now and shalt hereafter see 17. Delivering thee from the people and from the Gentiles unto whom now I
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for any kinde of exceeding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one exceeds or excels the other and in Isocrates speaking of Monarchies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they comprehend saith he all the advantages that are in war And so in Ecphantes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a King hath a great eminence or excellence over the common nature of men and in Alex. Aphrod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the faculties of the body wherein beasts exceed men and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perhaps it should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the excellence of the minde of men above beasts And the notion of which now I speak though it differ in the object and matter about which it is conversant is the same in effect with these a desiring and usurping that which is not agreeable to his condition sex nature c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those things that are not meet which Alex. Aphrodis more distinctly expresseth in his Schol. on Arist de An. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wicked man allows himselfe too large a proportion of sweet things or pleasures So Asterius Hom. Cont. Avarit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not used only for the mad love of money and other possessions but in a more general acception to desire to have more of any thing then is due convenient So Hierax in his book of justice of which we have a large fragment in Stobaeus makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all one and then exemplifies it in Milo and Lais and as 't is one branch of it in Milo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to snatch away the estates of those that are weaker then he so 't is another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to force their wives from them And so in Lais as it is one act of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to require and gain immoderately by her lovers so it is another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dissolve the marriages of some women to get away their husbands from them And of this we have a Grammaticall ground in the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies both covetousness and lust and being by the Septuagint often rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covetousnesse is once rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pollution Ezec. 33. 31. and to that notion of the word the place agrees if we compare it with v. 29. Where the cause of their desolation is the abominations committed by them and those joyned with dâ—filing the neighbours wife v. 26. Thus in an antient Prayer of Ephraim Syrus appointed for confession and the sin chiefely insisted on being that of uncleannesse as appears by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. he prayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. have mercy on my sinnes my iniquities my unnaturall lusts adulteries fornications idle and filthy speakings where if we may judge by the attendants the word is used in this sense Thus I conceive Plato used the word de Rep. l. 9. where speaking of sensuall men he compares them to the beasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full fed and lascivious and farâ—her addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must refer to the fulnesse of lust and flesh together To these may be added the Glosse of Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which he cites the Apostle the hurt of immoderate lusting And so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies this very thing and which he expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluptuousness he expresseth also by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an excesse which is alwayes very curious busie importunate to fetâ—h in pleasures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being but little different from one another Thus 't is used in the Epistle of Barnabas p. 231 where giving the reason why hares were forbidden under the Law to intimate that we should not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like them he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in the fragments of Polycarpus's Epistle speaking of Valens an Elder of Philippi and his having committed somewhat utterly unworthy of that calling by his example he admonisheth others to abstein ab avaritia that sure was in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from inordinate desires sint casti and that they be chaste adding that whosoever did not thus abstein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab idololatria coinquinabitur tanquam inter Gentes judicabitur will be contaminated with Idolatry and judged as among the Gentiles And so there is little reason to doubt but that when Bede on Mat. 5. 32. speaking of Divorce saith non hîc intelligitur tantùm fornicatio in stupro quod in alienis viris aut feminis committitur sed omnis concupiscentia vel avaritia vel idololatria c. 't is not onely adultery that is here understood which is committed on other mens wives but every concupiscence or covetousnesse or Idolatry he meanes by avaritia coveting unnaturall lust having no question translated that note out of some Greek commentator who had used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this sense And so when Holkot out of Papias observes that the Scriptures call by the name of Fornication omnem illicitam corruptionem all unlawfull or interdicted corruption sicut est Idololatria avaritia such are Idolatry and coveting it is evident that corruptio illicita is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abominable villany as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies see Note on c. 8. 1. and idolatry and covetousnesse the unnaturall sinnes used by the heathen worshippers the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Idolatry And so when Theophylact on 1 Cor. 3. 12. in the highest rank of combustible matter that is of sinnes reckons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all reason it is to be understood of unnatural lusts so as to agree with uncleanness and Idolatry Thus in all reason the word is to be taken here where these four 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fornication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 villany 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naughtinesse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inordinate desire are put together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same notion that Gen. 19. 7 and 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are taken that is to signifie the sinne of Sodom there described and in all probability 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense also So Col. 3. 5. in relation to the Gnosticks he bids them mortifie fornication uncleannesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as the Syriack render it passivity evil concupiscence and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inordinate desire which is Idolatry So Eph. 5. 3. Let neither fornication nor uncleannesse nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inordinate desire be named among you putting them in the number of the nefanda sinnes not to be named and so v.
5. Every fornicator or unclean person or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not covetous but inordinate luster who is an Idolater as when Maimonides Mor. Neb. l. 3. c. 38. speaking of the unnatural sinnes used by the Gentiles and having named one abominable custome of theirs propter hoc saith he prohibita est incisio arboris in aliam speciem ut â—longemur à causis Idololatriae fornicationum To the same sense is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess 4. 6. as shall there Note a. be explained So 1 Cor. 5. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either fornicator or inordinate luster or Idolater speaking of the Gnostick Christians again as in Barnabas's Epistle p. 252. in the bedroll of destroying sinnes there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idolatry sorcery magick in reference to the Gnosticks witchcrafts inordinate lusts fearlesnesse of God So the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 2. 14. by the matter of that whole chapter is confined to this sense a heart exercised with inordinate lusts which renders them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children of a curse sure to be destroyed and all this makes it reasonable to pitch upon this notion of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place So when Saint Paul 2 Cor. 7. after an exhortation of coming out from among them as out of Sodom and of not touching the unclean thing c. 6. 7. and of cleansing themselves from all filthiness c. 7. 1. subjoynes v. 2. Receive us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have injured no man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have corrupted no man and addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may very fitly be rendred in this sense of foul unnaturall lusts referring all the three words to their Gnostick false teachers that debauched those who entertained them brought them to all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wickedness injustice which is used for that sinne Gen. 6. 5. and here Rom. 1. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruption used for that sinne Gen. 6. 11 12. and 2 Pet. 2. 12. See note on 2 Pet. 1. b. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inordinate lusts in the same sense not that Saint Paul had any reason to vindicate himselfe from these sins no more had he whatsoever other notion they could be interpreted in but to intimate the vast difference betwixt him and the Gnostick teachers or seducers which had these designes upon them which the rather appears by his next words v. 3. I speak not to condemne you which implies that what he last said was by way of reproach to their new leaders though not to the condemning of them to whom he wrote In the same sense it is that he tels the Thessalonians 1 Thess 2. 5. that he was not with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Note on that place V. 30. Despightfull The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may here most probably denote those unnaturall lusts also And so is it manifestly affirmed and defined by Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when desire drawes us irrationally to pleasures and gets dominion over us this is named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contamely So Dio in Oeconomico 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by weeping none ever incited the Contumelious that is the unlawfull lover So in Phintys's book of the womans sobriety the adulterous wife is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be for pleasures sake guilty of sinne and contumely And so in Nicostratus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are adulterous brats So in Philostratus de vita Apoll. l. 1. c. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is presently said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wicked in his loves or lusts and of him it followes that he fell in love with Apollonius for his beauty So in Charondas his Proem to his Lawes speaking of maritall chastity and prescribing the care of procreation not of pleasure he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 using 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for any inordinate or unlawfull act of impurity And this agree most aptly with many former passages of this chapter and the character of the Gnosticks here set down who disliked mariage and used all unlawfull liberties and pollutions V. 31. Without understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus the Apostle means those that have no conscience knowledge and conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being all â—ne and so the want of that is the want of conscience This it seemes was the judgement of that learned Grammarian of this place to which no doubt he referres by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesychius renders it oneâ—y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolish but so as foolish signifies unreasonable actions and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 6. 11. signifies designing malice and mischief against Christ and as Tit. 3. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies those that were guilâ—y of unreasonable practices And this according to the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is sometimes the minde the understanding Mar. 12. 33. with which God is to be loved as well as known and so the not knowing him thus may be set for the greatest impiety Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see more in Note on 1 Cor. 1. e. Ib. Covenant-breakers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not apt to agree with others one that stands not to pacts bargains saith Phavorinus and so Hesychius being rightly pointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfaithfull and unconstant CHAP. II. 1. THerefore thou art inexcusable O man note a whosoever thou art that judgest for wherein thou judgest another thou condemnest thy self for thou that judgest dost the same things Paraphrase 1. By this it appears how little can be said in excuse of those seducers among you who judge and condemn the orthodox Christians as breakers of the Law onely because they are not circumcised c. when they who thus condemn them observe not the Law no not in that very particular which circumcision peculiarly noted the abstaining from abominable uncleannesses but live and go on in those sins c. 1. 29. and so condemn themselves in judging others 2. But we are sure that the judgement of God is according to note b truth against them which commit such things Paraphrase 2. Whereas it is most infallibly certain and acknowledged by all that God passes judgement rightly not sparing a Jew for his outward ceremonies when he punishes a Gentile that lives as well as he but punishing sinne rewarding disobedience if it be not reformed and forsaken wheresoever he findes it without any acceptation of persons or consideration of externall performances or privileges or advantages in any 3. And thinkest thou this O man that judgest them which do such things and dost the same that thou shalt escape the
which gives place for repentance and remission upon sincerity of new life and is to be supposed and implied whensoeveer it is not mention'd The promises of mercy and pardon in the Gospel though general being yet conditional no ground allow'd for any to hope for his part of it but upon performance of that condition which again must not be consined to any one notiion of any one Christian virtue Faith or the like but to sincere obedience to the whole Law of Christ and that comprehends all the particulars required by him in the retail or as it is in the gross set down by the most comprehensive words either of Repentance or Conversion without which we shall all likewise perish and we shall in no wise enter into the kingdome of God or of Holinesse without which no man shall see God The not observing of which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the procreative mistake of the many great and dangerous errors in this matter The third thing is that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness signifies two things either a lower or a more eminent degree of righteousness these two differing one from the other as Justice and Charity appear to differ one superadded to and superstructed on the other and as it is the part of a Judge to consider these severally and as well to reward the higher degree of the one as to acquit the innocence and reward the lower degree of the other so there is a double notion of justifying in Scripture the one for acquitting and pardoning accepting and rewarding in a lower degree which upon repentance and forsaking of sinne and converting sincerely to God is afforded every one through the satisfaction and blood-shedding of Christ under the Gospel another for an higher degree of approving and commending and adjudging to reward and that proportion'd to some eminent act of faith or obedience in case of extraordinary triall such was Abraham's believing in hope and above hope and his obedience to the highest commands leaving his countrey and sacrificing his only son and such were the severall acts of faith mention'd Heb. 11. and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 works Jam. 2. And thus there seems to be a difference betwixt God's imputing no sin and his imputing to righteousnesse the latter being his adjudging to a high reward the former only the forgiving iniquity and accepting in a lower degree the one upon some eminent act of faith or obedience the other upon undertaking new life answerable to these two sorts of Justification And accordingly c. 4. that which is express'd ver 4. by it was accounted for righteousnesse is v. 5. the reward was reckoned noting an eminent reward of some eminent act to be comprehended in that phrase And so sometimes it is in the word Justified and when it is so to be interpreted the Context will generally determine V. 7. Ly As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth signifies also fidelity or faithfulnesse so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the contrary signifying a lie imports also infidelity or unfaithfulnesse and is here set to signifie that sinne of not making good use of the oracles of God intrusted to the Jewes called their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unbelief v. 3. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrighteousnesse v. 5. So v. 4. Let God be true and every man a liar that is the unfaithfulnesse of men in neglecting to doe their part doth no way prejudice but rather commend the fidelity of God in allowing them those mercies which they make so ill use of V. 8. And not rather The placing of the words in this verse hath some harshness and consequent obscurity in it The learned Hugo Grotius is inclinable to believe a transposition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cur why thus And why not the rest being read in a parenthesis or why should we not doe evil that good may come But I suppose the more obvious and simple way ought here to be preferr'd and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why from the former verse to be repeated or else the sense so to hang as that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why there shall have an influence here upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not and be thus rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and why not as we are calumniated c. or And why should we not say as we are calumniated and as some say that we say If this latter be it then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say is to be understood from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following But if the former then the whole oration placed ordinarily in a parenthesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we are calumniated and as some say that we say is as it were the Verb to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why not thus And why should not we say what Paul is affirmed to say but that is calumny saith Paul and in either way the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows will be taken in the sense that hath been noted of it Mat. 7. d. for scilicet or videlicet to wit only as a form to introduce the speech following thus Why should we not say as we are calumniated to say to wit Let us doe evil that good may come And so this will be a perspicuous rendring of the verse V. 13. Their throat is an open These three verses that here follow are evidently taken out of several places of the Psalms and other Scriptures and by the Apostle accommodated to his present purpose And by occasion of their being annexed to three verses taken out of the 14th Psalme it hath come to passe that some ancient Latine copies of that Psalme have taken them in from hence added them to that Psalme and accordingly the translation which is used in the Liturgie hath three verses more to that Psalms then the translation in our Bibles doth acknowledge V. 14. Bitternesse The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying deceits was by the Septuagint mistaken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bitterness and continued here from thence in this citation As indeed in most citations of Paul the Apostle of the Gentiles who generally used the Septuagint and of Luke also his companion see Act. 8. Note e. the Hebrew text is not made use of but the Greek translation retained even when it differs from the original Hebrew V. The glory of God The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory or praise being here joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God signifies not that glory which accrues to God the glorifying or praising of his name but that which accrues to man from God and that may be either in this world or in the next the approbation and acceptance of any work here or the reward of it hereafter God's acceptance or approbation here is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the praise or glory
Christ may inhabit upon me referres to the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to this sense that the power of Christ should so shew it self upon him as God was wont to exhibit himself in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or glorious appearance in the Ark. And thus in the Gemara Babylonica speaking of the High-priest when he enquires any thing of the Urim and Thummim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he turnes his face toward Schechinah that is toward the Ark where God is said to inhabit V. 5. God blessed for ever This place is so clear a proof of the Divinity of Christ that Proclus de fide p. 53. saith of it that it convinces all the Heresies concerning Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it shuts and walls up all passages for calumny from them that love contumely or railing at Christ So Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From hence is Arius confuted and put to shame S. Paul proclaiming Christ to be God over all This will more appear if it be remembred that it was a custome among the Jewes solemnly observed that when ever the Priest in the Sanctuary delivered the name of God the people used some words of blessing or praising him such as these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benedictum sit nomen gloriae regni ejus in secula seculorum blessed be the name of the glory of his kingdome for ever and ever So in Gemara Babylonica Rabbi said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. when I call on the name of Jehovah doe you magnifie our Lord so said Moses to Israel Deut. 32. 3. when I mention the name of the blessed God doe you magnifie So saith Solomon Jarchi on Deut. 32. 3. From the command of Moses it is that after the benediction in the Sanctuary the people answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Blessed be the glorious name of his kingdome To these forms were after added the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever and ever or to age and age that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ages here because say the Rabbins of the Heresie of the Sadducees who said there was but one age So Cod. Berachoth c. 9. In all the conclusions of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benedictions which were in the Sanctuary they said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from age but after that the Sadducees had perverted that and said there was but one age they decreed that they should say from age to age Many evidences of this custome there are in the Old Testament especially in the Psalms And the abbreviate of all these forms was the words used Rom. 1. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who is blessed for ever Amen and here somewhat more largely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Who is above all God blessed for ever and ever Amen Parallel to this are those other the Doxology at the end of the Lord's Prayer Mat. 6. and in this Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him be glory for ever Amen c. 11. 36. and c. 16. 7. and Gal. 1. 5. and Eph. 3. 21. Phil. 4. 20. 1 Tim. 1. 17. 2 Tim. 4. 18. and Hebr. 13. 21. 1 Pet. 4. 11. and 5. 11. and 2 Pet. 3. 18. Jude 25. Rev. 1. 6. and 7. 12. In all which places this giving of glory being an acknowledgment of the eternall God and in severall of them being applyed peculiarly to Christ who is distinctly called God Act. 20. 28. 1 Tim. 3. 16. Tit. 2. 13. as here and Heb. 13. 21. and in all the places in S. Peter and Revel 1. 6. this is a most convincing proofe of the Godhead of Christ testified in all these places And of this custome of the Jews applyed to Christ the Christian Church hath continued two imitations one in bowing at the name of Jesus that other in the Eulogie Glory be to thee ô Lord when the Gospel of our Saviour Jesus Christ is named 9. At this time What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to this season will best appeare by Gen. 17. 21. and 18. 10. in the former of which 't is rendred in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to this time in another year in the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to this season for times which I suppose is corruptly set out for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a season or time of yeare and so the meaning will be according to this time of the year The Hebrew reads it c. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to this season the word rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying indifferently time though coming from a root that signifies constituit it be ordinarily rendred appointed time and in c. 18. 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it according to the time of life the Jerusalem Targum quasi hoc tempore quo vo◠vivitis as it were at this time wherein ye live unlesse perhaps that be capable of an emendation and should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to this time for so Rabbi Solomon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. secundùm hoc tempus anni futuri according to this time of the future year and Aben Ezra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 juxta tempus hoc in anno sequenti cùm Sarah erit viva about this time in the year following when Sarah shall be alive taking in the reading of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also All this seems to denote not that time twelve moneth but the next year at the time of childbirth reckoning from that time wherein the promise was made see Paulus Fagius in Collat. And so 2 Kin. 4. 16. the like phrase about this season according to the time of life thou shalt embrace a Son is by the Hebrews interpreted after the time wherein the fruit shall be quickened in the wombe and come to a perfect firmnesse of parts and so come to birth thou shalt embrace or have a son So that according to the time of life may most fitly signifie according to the manner or course of childrens being formed in the womb quickened born V. 10. By one Some other waies of rendring these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one have been thought of by learned men which it will not be unfit to mention as that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unigenitus was the title of Isaac among the Jewes Gen. 22. 2. Heb. 11. 17. and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Philo Byblius by the Tyrian dialect for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then the sense will be Rebecca having conceived by the only-begotten to wit Isaac our father or by Isaac the only-begotten of our father But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems rather to be taken Adverbially to signifie at once there being no priority in their
Behold the day behold it is come the morning is gone forth which is clearly the approaching of this day and so other of the phrases used in the New Testament for that destruction are to be met with in that chapter An end the end c. v. 2 3 6. and yet more perfectly v. 12. The time is come the day draweth neer and these spoken clearly as that whole Chap. of the final destruction of that whole people The approach of which being here mention'd as a motive to encourage the Christian Jewes to hold out and not to fall off to the Gâ—osticks impure courses who by helping them to escape persecutions corrupted and inveigled many this phrase is here by way of accommodation applied to that time as a time of light unfit for the works of darkness See Heb. 10. a. and Lu. 21. 34. V. 13. Rioting What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies is not so commonly observed Theophylact defines it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 songs with drunkenness and contumely In which definition as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contumely is oft used in an impure sense to denote unlawfull loves and pursuits so in all probability doth it therere for the night-amorous revels are they that are peculiarly signified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Wisd 14. 23. where speaking of the Heathens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secret mysteries he joynes with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mad revels and as the effects thereof addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they keep neither lives nor marriages pure So 2 Mac. 6. 4. when he saith the Temple was filled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dallying with harlots 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he that doth this is in Theocritus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So say the Scholiasts on that Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is used for those that go by night to their sweet-hearts This they used to do with torches and fiddles singing amorous ballads at the dores of their beloved from thence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pattern of which is set down in Plautus Curcul Act. 1. Scen. 2. Quid si adeam ad fores atque occentem Pessuli heus pessuli vos saluto lubens To this belongs that of Aristophanes in Pluto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He lookes as if he were going to a revel having his crown and his torch and more fully in the right reading of the verse in Plautus Tute tibi praeis lotis luces cereum You go before your self with the fiddle you arâ— your own torch-bearer some body else it seems they were wont to have to performe these offices for them so saith the Commentator of Hermogenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythagoras studying the stars at midnight saw a young man with a fidler revelling with a torch Agreeably the word is here to be interpreted the night-revels or pursuits of their unclean designes and so it is Gal. 5. 21. and 1 Pet. 4. 3. Commissationes which some have mistaken for Comessationes as if it were from comedo and so render it surfetings whereas the Latine word is but a light derivation from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHAP. XIV 1. HIM that is weak in the faith receive ye but not to doubtfull note a disputations Paraphrase 1. And for the preserving of that Christian charity among all mention'd solemnly c. 13. 8 9 10. I shall enlarge to give these rules Great dissensions and divisions are already gotten into the Church of Jewish believers not only against the Gentiles but among themselves some Jewish converts discerning their Christian liberty and freedome from the Judaical yoke others conceiving themselves still to be under that obligation The latter of these is zealous for the Mosaical Law and observances of circumcision and meats c. and condemnes all others as breakers of Gods Law that do not observe all these On the other side they that are instructed in the knowledge of their Christian liberty seeing others stand on such things as these that had never any reall goodness or vertue in them and now are abrogated by Christ are apt to despise and contemn them that continue under that yoke and resolving to maintain that liberty which they have purchased by Christ freedome from such obligations are apt to separate from the Judaizers ch 2. 18. and so betwixt one and the other the communion is likely to be broken To both these therefore I apply my self at this time Those of you that do not think your selves obliged to keep the Law do not ye reject the scrupulous or erroneous Judaizer that thinks himself bound to observe those Lawes of obstaining from many meats c. but receive him to your Communion yet not so that he thereby think himself encouraged or authorized to quarrel with other mens resolutions for the directing their own lives what is lawfull or unlawfull for them and to condemn others that doe not think themselves so obliged 2. For one believeth that he may eat all things another who is weak eateth herbs Paraphrase 2. He that is sufficiently instructed in his liberty makes no scruple of eating any thing thinks not himself obliged to be circumcised c. makes use of his Christian liberty to that purpose but the Judaizer being not sufficiently instructed in the nature of the liberty allow'd him by Christ and remaining in that error concerning the obligingnesse of the Mosaical Law abstaineth from all flesh perhaps for so some did saith Theophylact that they might not be taken notice of to abstain peculiarly from swines flesh or else from some sorts of meats as unclean and forbidden 3. Let not him that exteth despise him that eateth not and let not him which eateth not judge him that eateth for God hath received him Paraphrase 3. Now to begin with the latter first see note on Mat. 7. b. The Jewish believer that discernes his liberty and eateth all meats indifferently must not despise the scrupulous erroneous which is also a Jewish believer And on the other side the scrupulous Judaizer must not reject and cast out of his communion that other who being instructed in the nature of his Christian liberty doth not think himself obliged to abstain from all those meats from which a Jew under Moses religiously and Judaically abstains for God hath admitted him into the Church without laying that yoke upon him as a servant into his family and he is not to be excluded by the Judaizer for such things as these 4. Who art thou that judgest another man's servant to his own master he standeth or falleth yea he shall be holden up for God is able to make him stand Paraphrase 4. What commission hast thou O Jewish Christian to judge God's servant received and owned by him v. 3. to exclude him out of the Church see ch 2. 1. and note a. To his own Lord
in the wildernesse and that it did so may appear probable because in that dry wildernesse we hear no more of their wanting water till Cadesh which was some 3 6. years after this when they had taken a contrary way in their journeying by which means as also by God's making this new tryall of them and to that purpose ordering the change of their journey that water might now cease to follow them which before as long as the miraculous flowing lasted might naturally without any new miracle follow them all their voyage This saying of theirs S. Paul makes use of in a mysticall sense making Christ indeed to be the rock in a spirituall sense and that Christ following coming really so long after into the world but even then so long agoe spiritually and in power present among them V. 7. To play That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is to be taken in an unclean sense may appear probable by the use of the word mocking among the Jewes This will be discerned by the Hierusalem Targum on Gen. 21. 9. on that of Ismael's mocking In stead of these words in the Hebrew Sarah saw the sonne of Hagar mocking they read by way of paraphrase Et vidit Sara filium Aegyptiae facientem opera mala quae fieri non oportuit illudentem cultum pâ—regrinum exercentem And Sarah saw the son of the Aegyptian doing evill works which ought not to be done mocking and exercising strange worship Where the opera mala quae fieri non oportuit the evil works that ought not to be done are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 2. 7. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 4. 3. that is those unnaturall filthy sins which were so ordinary among the heathens used as part of their Gentile-worship and those it seemes noted by the phrase of illudere or mocking which there and here and in other places according to the civility of the sacred style is made use of rather then others which signifie more grosly those acts of unnaturall filthinesse So Rabbi Solomon mentions an interpretation that Ismael had committed uncleannesse and that that is the meaning of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mock Gen. 39. 17. And Lyra on that of Gen. 21. saith that the Hebrew word is equivocall and signifies ludentem idololatrantem occidentem coeuntem vel lascivientem mocking committing Idolatry killing commiting uncleannesse and wantonnesse And then there will be little doubt but the words of the same Targum on Exod. 32. 6. the place from which the words in this place are taken surrexerunt sibi ludentes cultu peregrino and they arose mocking themselves after the strange or heathen worship may belong to that also To which purpose 't is farther observable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may well be resolved Synonymous to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but cannot so well be mistaken for playing as the other may but distinctly signifies illudere to mock is the rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the word in Exodus whence these words are cited Gen. 39. 14 and 17. in that story of Poâ—iphar's wife and Joseph and certainly signifies uncleannesse there Thus Tobit 3. 18. where Anna to shew her self free from all uncleannesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from all sin of or with man v. 17. addes in Saint Jeromes translation nunquam cum ludentibus miscui me I never associated my self with them that mock'd where no doubt Uncleannesses are meant and 't is probable that the Greek which he translates ludentibus was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though our Greek copies wholly leave out that part of the period And if the comparing of the story Act. 7. 41. where 't is said in this matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they rejoyced in the works of their hands be apt to incline to the other interpretation as supposing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to play is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rejoyce and consequently that both denote their dancing before the idol it will be easily answered that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejoycing there signifies most properly the rejoycing at a feast Lu. 12. 19. and 15. 23 24 29 32. and 16. 19. and so following the offering of sacrifice to their Idols shall note the sacrificall feast and be all one with eating and drinking here but not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether playing or mocking that attends it and so still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may fitly thus be interpreted especially when in this place it followes immediately after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lusters after evill thingâ— in the notion that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to live ill is used by Phavorinus in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wanton that is for this very sin and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ilnesse Rom. 1. 29. and is attended with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither let us commit fornication c. referring to that other act of the like sin Num. 25. 2 3. and thence I suppose it is that to his exhortation of flying from Idolatry ver 14. he subjoyns v. 15. I speak to wise men judge ye what I say not willing to speak more plainly or to adde more words on that subject see Note on Eph. 5. f. V. 10. Destroyer That which is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroyer is in the Hierusalem Targum Exod. 4. 26. called perdens and that there explained by Angelus mortis a messenger of the Lords ver 24. that came to kill him This is otherwhere called the destroying Angel for what is here said they were destroyed by the destroyer is in the story from whence 't is taken Num 14. 37. they died by the plague before the Lord. So the Angels that came to Loâ—'s house are sent to destroy the city Gen. 19. 13. In all which and many more places where plagues are said to be inflicted of God by Angels it doth not appear that the Angels used as instruments of those plagues are the fall'n Angels or devils but those heavenly that wait on God to execute his wrath as well as conveigh mercies Thus God's coming with his Angels is an expression of destructions and yet those are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy myriads Jude 14. or multitudes of heavenly Angels see Note on Jude d. V. 16. Cup of blessing The Jewes used to conclude the feast wherein the Paschal lamb was eaten with a cup of wine This they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cup of praising because they sang an hymne at that time see Mat. 26. 30. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of blessing and from thence the receiving the wine in the Sacrament being by Christ instituted after his paschal supper is here called by that title Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to blesse see Note on Mat. 14. c. V. 28. The earth is the If these words be to be read in this place the meaning of them
naturae that which was but the law of many nations ut qui nascitur sine legitimo matrimonio matrem sequatur which though it held among the Grecians and Romans did not among other nations is called lâ—x Nâ—turae the law of Nature as on the other side Dâ— Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of custome comprehends the law of Nature under that style Fourthly by the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament as Ephes 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children of wrath by nature applied to the national universal custome of idolatry among the Gentiles as appears v. 2. in which you Ephesian Gentiles sometimes walkâ—d and ver 3. among whom we all we Romans from whom he wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometime conversed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the rest also of the heathen world Just as the same Idolaters Wisd 13. 1. are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ain that is idolatrous by that general custome among them To this matter the testimony of Suidas is most clear on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where having enlarged on the signification of it in Philosophy he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but when the Apostle hath those words which were by nature c. he takes not the word Nature in this notion but for an evil durable disposition or chronical custome So when the Apostle saith of the Gentiles that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beside nature they were graffed into a good olive tree being but a wild olive themselves Rom. 11. 24. he sure means by Nature the custome of the Jewes which by analogie with Levit. 19. 19. was extenâ—ed to a prohibition of graffing one fruit-tree into another kind or else he referres to the constant custome and rules of gardening never to graffe an ill fruit upon a good stock And so sure 't is in this place either the universal custome of all nations or the fashion of the place or of the generality of people for men and women to distinguish their sexes by cutting or not cutting of the haire V. 29. Discerning The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things to sanctifie and to discriminate and is accordingly sometimes rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and once by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jos 20. 7. From hence it seems to be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here being the literal rendring of one notion of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for the other of hallowing or sanctifying the Lord's body that is eating the Lord's supper in a different manner from that of eating our ordinary meale or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our own supper viz. as the institution of Christ to represent his death for the world and the diffusive mercy of that by our Christian liberality and furnishing a common table where the poor aswell as rich may â—east and not the rich eat all to themselves which is the profaning of that feast of the body of Christ CHAP. XII 1. NOW concerning note a spiritual gifts brethren I would not have you ignorant Paraphrase 1. Now to that other part of your letter concerning those that are moved and acted by the Spirit whether good or ill see c. 14. 37. and note on Lu. 9. d. and foretell c. by that means I desire to admonish and direct you brethren and to give you some characters to discriminate one from the other when they come into your assemblies as sometimes some with evil spirits did Fuseb Hist l. 4. 16. and as â—imon the Magician is said to have contended with â— â—eter 2. Ye know that ye were Gentiles carried away unto these dumb idols even as ye were led Paraphrase 2. When ye were heathens ye know the 〈◊〉 pretended to foretell things to come and by your desire to know such things ye were seduced to idols which were so farre from being able to presage that they were not able to speak and the answers that were given you there were neither given you by the idols nor their priests but by the devil in them 3. Wherefore I give you to understand that no man speaking by the Spirit of God calleth Jesus accursed and that no man can say that Jesus is the Lord but by the holy Ghost Paraphrase 3. The way therefore to discriminate them is this that no man who pretends spiritual gifts in the Church who is led or speaks by the Spirit of God will ever speak evil of Jesus and no such man again hath any of those extraordinary powers of miracles c. and doth them in the name of Christ but he is acted by the holy Spirit the doctrine and commands of Christ being so contrary to and destructive of the evil spirits and their designes among men that the devil will never assist men with his power to set up that 4. Now there are diversities of gifts but the same Spirit Paraphrase 4. But of the gifts that come from the Spirit of God there are differences and though all men doe not the same things yet in them all the â—pirit is the same â— and therefore they that have not these extraordinary gifts in so high a degree as others should not be sadned for that as long as they have sufficient to demonstrate that they have the Spirit 5. And there are differences of administrations but the same Lord. Paraphrase 5. And there are diversities of offices and ministeries but all performed to the one true God 6. And there are diversities of operations but it is the same God which worketh all in all Paraphrase 6. And there are diversities of afflations or inspirations but the God that worketh all these in all men is the same 7. But the manifestation of the Spirit is given to every man to profit withall Paraphrase 7. But the exercise of these spiritual gifts whereby the Spirit manifests it self to be 〈◊〉 any man is designed still for some benefit or advantage of the Church and therefore those powers that tend to no use or advantage in the Church are to be suspected not to come from the Spirit of God 8. For to one is given by the Spirit the word of wisdome to another the word of knowledge by the same Spirit Paraphrase 8. The gift that one man hath from the Spirit is the special ability of speaking parables and veiling wiâ—e conceptions Another hath the understanding and interpreting the mysteries of Scripture see note on ch 1. c. and note on â— Pet. 1. c. 9. To another faith by the same Spirit to another the gifts of healing by the same Spirit Paraphrase 9. Another hath a miraculous faith or by which he works all kinds of miraclâ—â— another hath from the same Spirit a peculiar power of curing diseases without the help of physick 10. To another the working of miracles to another prophecie to another discerning of spirits to another diverse kinds of tongues to another the interpretation of tongues Paraphrase 10. Another
allowed to use if they doe it according as I have directed 40. Let all things be done decently and in order Paraphrase 40. Let all things therefore be done according to the custome of the Church which is the rule of decency and according to the orders and directions which now and at other times have or shall be given you by me And this is all I shall now adde on this subject Annotations on Chap. XIV V. 16. Amen The word Amen is an expression ordinarily used by the people by way of assent to the prayer made by another before them being an Hebrew Adverb of affirming and so rendred by Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faithfully For as Maimonides saith 't was a custome of the Jewes in their daily prayers that he that had not skill or ability to pray himself should say Amen but he that had ability should pray himself The former of these was he that is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the private or vulgar person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 5. 5. the younger as Lucian defines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the multitude or congregation which the wise men call Idiots This custome is clearly deduced from Deut. 27. where all the people of Israel joyne in this and so in the Psalmist particularly on this occasion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blessing of God Blessed be the Lord God of Israel from everlasting and world without end and let all the people say Amen So Neh. 8. 7. All the people answered Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the laity peculiarly as that differs from the Priests who therefore in all reason are here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Talmudists have a threefold Amen 1. Amen pupillum saith Caninius when one prayes and another that understands not what he saith gives answer to him parallel to this of the idiote in this place 2 ly Amen Surreptitium a stollen Amen when 't is before the end of the prayer and 3 ly Sectile when he cuts it into two parts A-men as he that yawnes or is a doing or minding something else Now the use of this Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at thy giving thanks seems here to referre to the custome of the ancient and it seems Apostolical Primitive Church which was at the consecrating of the Lord's Supper for to that the giving of thanks seems to belong according to the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 10. 16. At the ending of which saith Justine Martyr Apol. 2. there was a solemne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acclamation of Amen by the people 30. Revealed That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not alwaies signifie a vision or passively a receiving a revelation by extasie or dream from God but onely a sense or notion a meaning or interpretation of a piece of Scripture that through some figure or the like hath much difficulty in it may appear by ver 6. where in opposition to the miraculous speaking of tongues those four waies of expounding in the Church are set down and the first of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 revelation or expounding of sacred figures c. So v. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a revelation as hath an interpretation is of him that can expound any such figure as the other is he that can interpret a strange language and so here in this verse that which is here hath a revelation must be expounded by the prophet's speaking ver 29. For thus it lies Let the prophets speak two or three that is so many in a meeting If another that sitteth by have any revelation that is if whilst one is a speaking another be or conceive himself able to expound the difficulty then let the first that is the prophet then a speaking hold his peace give way to him where as the prophets speaking is all one with having a revelation so the thing thus delivered being to be judged of by others whether it be right or no let others judge ver 29. is concluded not to be any special revelation from God for if 't were supposed such it ought not to be subject to others judging of it And then what is here said will clearly be explained by that which we read in Philo lib. Omnem probum liberum esse where speaking of the Doctors of the Jewes when they are set in the Synagogues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One reads the bible some part of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And another of the more skilful or Doctors passing through those that are not known that is the more difficult passages expounds This was called among the Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preaching or expounding in their Synagogues See Note on ch 1. c. CHAP. XV. 1. MOreover brethren I declare unto you the Gospel which I preached unto you which also ye have received and wherein ye stand Paraphrase 1. As to that great heresie of some among you v. 12. that deny the resurrection I shall now speake the very same which at my first preaching the Gospel among you I taught and which ye then embraced and for some time till these Gnostick false teachers crept in among you ye never made question of 2. By which also ye are saved if ye keep in memory what I preached unto you unlesse ye have believed in vain Paraphrase 2. By which also you were converted fetch'd out from the midst of the Gentile world after what manner if your memory serve you I delivered the story to you with all the circumstances and explication of difficulties unlesse your believing and receiving the Gospel were light and rash and inconsiderate or unlesse what you then received be now quite vanished 3. For I delivered unto you first of all that which I also received how that Christ died for our sins according to the scriptures Paraphrase 3. For one of the principall things which I told you and which I my self had learned at my first believing the Gospel was this that as Christ died for our sins 4. And that he was buried and that he rose again the third day according to the scriptures Paraphrase 4. And his body was laid in the grave so on the third day according to the prophecies of the scripture he rose from the grave 5. And that he was seen of Cephas then of the twelve Paraphrase 5. And after his rising appeared to Peter Lu. 24. 34. and then to the whole colledge of disciples Lu. 24. 36. consisting formerly of twelve and so soon after again though now one of them was wanting 6. After that he was seen of above five hundred brethren at once of whom the greater part remain unto this present but some are fallen asleep Paraphrase 6. After that he was seen in Galilee Mat. 28. 7. by neer five hundred believers or Christians at one time of whom a great part are now still alive ready
the dead just as among the Hebrewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or for strange worship denotes that precept of the sons of Adam and Noah which prohibiteth the worship of any strange gods or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or for the benediction of the name is the precept of worshipping and serving the one true God and so generally titles of Constitutions and of Articles are abbreviates in a word or two To this purpose 't is the observation of the Learned Jos Scaliger that not onely the Rabbins but generally other Doctors notissimas vulgò tritissimas sententias dimidiatas solent citare use to cite by abbreviature known and vulgar sentences instancing in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 15. 5. So it appears by Suidas using the Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the sinking which is but the abbreviature of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From a sinking ship whatsoever thou gettest must be counted gain Of this interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have the testimony of Harmenopulus De sect who refuting the Marcionites addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noâ— knowing that it is spoken of the confession of the resurrection of the dead Of this also see Chrysostome Tom. 3. p. 514. Of whose understanding of it because I see some possibility of doubting I shall more largely consider the word◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After recitation of the sacramental and dreadful word and the venerable rules of the doctrines brought from heaven this at the end we adde when we are about to baptize we command him to say I believe in the resurrection of bodies and we are baptized in or on this faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For after professing this with the other articles we are put into the fountain of those sacred waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Paul therefore remembring them of this viz. this custome of professing before baptisme with other articles this of the resurrection of the dead said Why also art thou baptized for the dead that is the dead bodies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For on this thou art baptized believing the resurrection of the dead body that it abides no longer dead and thou indeed by words believest the resurrection of the dead Here 't is evident that the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being baptized for the dead is otherwise express'd by him by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being baptized in or on this and that farther express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believing the resurrection of the dead body and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by words reciting the resurrection of the dead Nothing then can be more manifest then that this was his understanding of S. Pauls words that being baptized for the dead was being baptized in the faith and profession as of other articles of the Creed so of this particularly and in the last place of the Resurrection of the body To this indeed he farther addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then the Priest as in an image or representation demonstrates to thee by what he doth the things that thou hast believed and profess'd by words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when thou believest without a signe he allowes thee a signe viz. in putting in and taking out of the water which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the signe of dâ—scending into the state of the dead and ascending from thence Where though the action of the Priest putting in and taking out of the water be a significative proof of the same thing that the baptized are baptized into the faith of the resurrection of the dead yet was the interpretation of the Apostles words fully accomplished in that former of being baptized into that article of the Resurrection of which this action of the Priest was the lively sign And accordingly Theophylact who ordinarily copies out S. Chrysostomes interpretations doth content himself with the first onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that are to be baptized do all profess the Symbol of the faith that S. Chrysostome had called the veneraeble rules of the doctrines that were brought from heaven in which after others this is set down I believe in the resurrection of bodies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle therefore saith that they that believe there is a resurrection of the dead bodies there 's Chrysostomes explication of dead by bodies and have been baptized in or on these hopes there 's his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on this if they be deceived that is if there be no resurrection what shall they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And indeed why are men at all baptized for the resurrection that is on the expectation of the resurrection still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for and on the expectation of the resurrection are all one if the dead are not raised Zonaras also on Can. 18. of the Council of Carthage though with Chrysostome he take in the action of the Priest in putting in and taking out of the water which is but the confirmation of this and is not a new interpretation of S. Paul's words yet he first insisteth on this that they that are baptized are instructed in the power of the sacrament and so taught to hope for that sure comprehends to believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among others the articles wherein the Catechumeni are instructed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the resurrection also of the dead And Balsamon on that Canon is just to the same purpose To this there is but one thing necessary to be added which will remove all difficulty from it viz. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 12. is the Nominative case to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those of the Corinthians that now doubted of the Resurrection had in their Baptisme among other things made profession of the belief of it Which makes the Apostles argument unanswerable because they had not yet renounced their Baptisme though they denied the Resurrection The truth of the fact that some of the Church of Corinth did deny the Resurrection is the expresse affirmation of the Apostle v. 12. And that that may not be thought strange it may be remembred what Photius relates of some of the Philosophers that this was the last article of the Christian faith which they received as thinking it most contrary to those Philosophical principles imbibed by them and by name of Synesius that he was made a Bishop before he believed the truth of that article for which they that had made him being questioned made this Apologie for so doing that they found so many excellent graces in him that they could not but think them useful to the Church of God and confidently hope that God would not let them all perish but would in time give him this grace also which accordingly came to passe V. 32. After the manner of men I have fought with beasts That S. Paul here referres to that which befell him at Ephesus Act. 19. may appear 1 by 2 Cor. 1. 8. where he mentions his great persecution in
you greet ye one another with an holy kisse Paraphrase 20. See note on Rom. 16. ◠21. The salutation of me Paul with mine own hand 22. If any man love not the Lord Jesus Christ let him be note d Anathema Maranatha Paraphrase 22. If any man love not Christ so well as to confesse him but renounceth him in time of temptation as the Gnosticks affirm it lawfull to doe let him fall under the heaviest censures of the Church 23. The grace of our Lord Jesus Christ be with you 24. My love be with you all in Christ Jesus Amen The first Epistle to the Corinthians was written from Philippi by Stephanas and Fortunatus and Achaicus and Timotheus Annotations on Chap. XVI V. 11. Conduct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to accompany to bring on the way v. 6. and to set forth and if need be to provide for the necessaries of his journey So Tit. 3. 13. where 't is explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they want nothing So Act. 15. 3. where they that were sent by the Church of Antioch in all reason are to be believed to have had the charge of their journey defrayed by them As for the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in peace here added it seems to referre to that notion of peace as in Peace be with you c. which is a form of salutation especially at dismissing the assembly see Note on Rom. 16. c. or at any other parting or taking of leave which was among the Christians used by way of benediction and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or with peace will be no more then when ye take leave or part with them V. 18. Refreshed my spirit This phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quieted the spirit is taken out of the Greek translation Zach. 6. 8. in stead of which the Chaldee have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have done my desire that is saith Maimonides they were acceptable and welcome to me See Joh. Coch. Tit. Talmud p. 300. V. 19. Church that is in their house The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church doth not only signifie the place of assembling together but the persons of those that use to doe so that is all the Christians in any place So in the beginning of this Epistle having named the Church which is in Corinth he proceeds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the sanctified the saints that is all the Christians in that place which are meant by the word Church preceding And so here the Church is all the members of the Church of Christ the Christians and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 house signifying in like manner not the walls of the house but the family the persons in it as when 't is said of Cornelius that he was a proselyte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all his house that is he and all the persons in his family it is evident what is meant by the Church in their house that is all the believers of their family The same are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 16. 4. the Church or Christians belonging to their family the prepositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being promiscuously used in these writings To this Theophylact farther addes that by this phrase is intimated the great piety of the Masters of these families that had made all their house Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again their great hospitality to strangers For where saith he such virtues are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that house is a Church V. 22. Anathema Maranatha Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it was the second degree of Censures taken from the Jewes and accommodated to the use of the Christian Church somewhat hath been said Note on c. 5. e. Now the addition of Maranatha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to it signifies the third and highest degree of Excommunication superadded to that second For though some question have been of late made of it by learned men yet there is little reason to doubt but there were among the Jewes those three degrees of Excommunication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first a remotion from familiar converse ad quatuour passus for four paces the second more solemne with execrations out of Moses law added to it the third leaving the offender to divine vengeance This last is denoted without doubt by the origination of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever that be For three derivations it is capable of two mentioned in Moed Katon in these words What is Schammatha Rab answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is death and Samuel said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there shall be desolation The third is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominus venit the Lord comes That this third should not be it there is onely this pretense that then there would be no reason for the dagesh or doubling of the m in schammatha But considering that that is no great change and that in either of the other two greater are admitted in the first the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turned into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and much greater in the second the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here will give us great reason to forsake the two former and pitch upon that third derivation it being clear that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes is the same in both and for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is as clear that they are directly the same The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is name but in ordinary speech among the Jewes signifies the name of God or God himself And so doth Maran in the Eastern tongues signifie Dominus Lord whence in Etruria the Kings were called Marani saith Servius on Aeneid 12. and the Syrians are now called Maronitae because they call Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Lord. Agreeable to which it is that in Epiphanius God is by the Gazari called Marnas and by the Cretians their virgins are styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ladies And thus both these words Schammatha and Maranatha will be directly all one with the denunciation of Enoch Jude 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord cometh and that there explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doing judgement against wicked men that will not be reformed According to this it is that among the Spaniards who have so much of the remainders of the Jewes among them this form hath been used sit Anathema maranatha excommunicatus or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him be excommunicated from the hope of the Lord. A passage there is in Stephanus Byzant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in all probability belongs to this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A shepheard being thunderstruck saith he cried out Ramanthas that is God from above Where though out of Philo the Grammarian he derive it from Raman
6. 5. but have sincerely revealed to you what we have been taught by Christ without any other aime God knows than that we may perform faithfull service to him Annotations on Chap. II. V. 5. He hath not grieved me The sense affix'd to these words in this paraphrase very distant from that which the words as they are ordinarily read and rendred sound is taken distinctly from the Scholion of Theophylact who resolving it the Apostles meaning in both these verses to have his charity to the incestuous person express'd and to give order for his Absolution thinks this way of rendering it most proper that joyning them with himself in the dislike and sorrow and consequently infliction of censures for the sin he might ingage them joyntly with himself in the absolving the transgressor and this saith he most wisely disposed by him that they who had so lately been commanded by the Apostle to avoid him as a detestable person should not now upon his giving orders for his absolution be scandalized at him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as inconstant and mutable This saith he is the reason that he takes them in as partakers with him of the sorrow and censures that he might have them his willing partners in the absolution and joy of that And so this saith he is the sense of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he hath not saith S. Paul grieved me alone but all you in part that is a little or in some degree that I may not say he hath altogether grieved you lest I should lay overmuch weight upon him or in plain words the truth is he hath grieved you in like manner as me but yet that I may not overburthen him that was guilty of that incest or aggravate the matter against him all that I say is that in part or in some measure ye were grieved by him This is a very commodious sense and necessarily requires some small change of the punctation â—hough the printed text in Theophylact have not observed it partly by including in a parenthesis the latter part of this 5. verse from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the end of it partly by putting a comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may connect with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus 5. But if any have caused grief he hath not grieved me but in part that I may not aggravate or lay weight on him you all 6. Sufficient to such a man And this is a plain sense and agrees very well with all that followes of their joynt and chearfull proceeding to the Absolution of the incestuous V. 6. Punishment which was inflicted of many What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the punishment which was inflicted under the many will appear by 1 Cor. 5. 4. where concerning the incestuous person and such as he order is distinctly given that he shall be delivered up to Satan for the destruction of the flesh or bringing corporall inflictions upon him which is certainly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 punishment here mentioned and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you being gathered together that is in the presence of the whole congregation to adde the greater solemnity to it And that is all one with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here under or in the presence of the many Mean while as there the sentence was S. Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 3. I have judged as present and v. 4. when ye are gathered together and my spirit with the power of the Lord Jesus Christ bestow'd on the Apostle and rulers of the Church so here it must be supposed to be though the solemnity was transacted with the company and in the presence of the whole congregation V. 17. Corrupt That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of God signifies the Gospel here as it was by S. Paul made known unto men the Christian Religion preached by him there can be no doubt All the difficulty is what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not that there can be any question of the native proper signification of that word for it certainly signifies doing as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do and those are little pedling merchants that buy and sell to get gain but because it is possible it may referre to some practices which such Merchants are vulgarly guilty of mixing and dashing their commodities and so deceiving others that they may inrich themselves But thoâ—gh the word may possibly by a figure signifie this yet the genuine proper notion being very agreeable to the Context is in all reason to be preferred We are not saith S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the many This sure referres to the false teachers of his time and those we know were the Gnosticks who as they are said to serve their belly to love the world and to love pleasures and so generally to designe themselves advantages by their profession and of all things hated the Cross renounced Christianity when it was persecuted and brought any dangers or losses upon them so they are particularly marked out 1 Tim. 6. 5. that chapter where the Gnosticks are named v. 20. and their character particularly set down to be such as deem godlyness gain think the Christian profession brings men secular advantages of liberty c. and so cannot be so single-hearted so wholly bent to approve themselves to God as S. Paul here professeth to be To this interpretation of the place I am inclined by two passages in the Epistles of Ignatius which though they are omitted in the Laurentian Copy are yet constantly to be found in others and if they were put in by any interpolâ—tor they may yet be of good use to us in this matter there being no reason to suspect the hand that inserted them of any ill designe nor yet of ignorance either of the Gnostick heresie or of the use of the word The former place is in the Epistle ad Magnesianos where speaking of the Gnostick Judaizers enemies of the cross whose God is their belly minding earthly things lovers of pleasures and not lovers of God having a forme of godliness but denying the power thereof he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Merchants of Christ huckstering the word selling Jesus going on to other parts of the character of the Gnosticks corrupters of women coveting what belongs to others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 greedy lovers of money The second place is agreeable in Ep. ad Trall There are saith he some vain speakers and impostors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Christians but Merchants of Christ carrying the name of Christ for deceit huckstering the word of the Gospel and who these are he specifies in the process of that Epistle Simon the first-born of Satan Menander Basilides the unclean Nicolaitans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are falsely named that is the Gnosticks c.
Strom. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are put as phrases of the same importance There is one only place behind where this word is used that of Jam. 5. 16. of the righteous mans prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which what is the direct importance will not perhaps be easily resolved but yet there is little reason to doubt but that it is in the Passive signification also To which purpose it will be observable that one other notion of the word there is which is ordinary among Ecclesiastical writers for one that hath received afflation from some Spirit evil or good Thus among many other examples in the Author of the Ecclesical Hierarchie when there are repelled from the Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. there saith Maximus the Scholiast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that are acted by unclean spirits Why it should not be taken also in a good sense for those that are acted by good spirits or the Spirit of God there is no reason imaginable from the nature of the word only 't is true the most frequent use is of those that are possessed by the Devil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Pachymerius the Paraphrast of that Author of the Ecclesiastick Hierarchie p. 136. but yet in the Apostle 1 Cor. 12. 6 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used of the charismata or extraordinary gifts of the Spirit of God and so saith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which the gift of healing and doing that only by praying and anointing being one in those times 't is possible enough that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be that prayer of him that hath that gift of healing and consequently that which is thus formed by afflation of the Spirit for that the word belongs not only to persons so acted by any spirit but to actions that are so produced appears by the use of the word in Justin Martyr in Dial. cum Tryph. p. 87. where speaking of Magicians he saith they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carried captive by the devil to all wicked diabolical actions which is here accordingly joyned with the gift of healing therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 15. the prayer of faith viz. of that faith which is mentioned 1 Cor. 12. 9. which enabled them to work cures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to recover the sick as there it follows or which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here availeth much that is miraculously or as much as Elia's prayer for rain or fair weather did in the next words To that which hath been thus loosly said of this word may be added by way of appendage the words of Hesychius in his Glossary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In which 't is clear as in the greatest part of that book that there is some corruption in the copie I suppose from some decaies in the MS. from whence 't was printed 'T is possible there might be some Lacuna in the parchment which might take away part of the words in the midst of this which he that printed it was fain to repair by conjecture and therein might mistake And then this other form of words I shall only propose in stead of that which we now read in the printed book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supposing that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were so either blotted or eaten out that there remained nothing of them but thus much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If this conjecture be not too wide then this Glossary will clearly afford the several notions of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the latitude viz. that it signifie two things among sacred authors first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Pachymerius rendred it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is all one a person possessed with the Devil or that had some afflation and secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrought or consummate One thing onely more will be observable in this verse here to the Galatians that by comparing it with other parallel places ch 6. 15. 1 Cor. 7. 19. it appears that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith consummate by charity is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new creature in one place and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the keeping of the commandments of God in the other as indeed charity is the fulfilling the whole law of all the moral law together with the superstruction of Christ Agreeable to which is that of Marcus Eremita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every grace is given in baptisme but 't is perfected as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one by performing of the commandements V. 12. Cut off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and in the Canons of the ancient Councels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all expressions of Excommunication of the highest degree answerable to the shamatha among the Jewes see Note on 1 Cor. 16. d. and consequently here the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I would they were cut off is an expression of a menace or threatning of Excommunication an Apostolical denunciation that they that doe not mend this seditious schismatical humour shall be cut off or if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be but a wish it is then because he discerned so much of the obstinacy of the evil humour that he thought this would not be likely to cure but exasperate it or because he saw his authority contemn'd among them As for that other notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which S. Hierome and others seem to referre to in relation to the matter of these mens disturbance viz. that about Circumcision which they would impose upon all Christians Si putant sibi hoc prodesse non solùm circumcidantur sed etiam abscindantur 't is somewhat too light to be affixed to the words of the Apostle V. 20. Witchcraft Among the practices of the Gnosticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorceries are here justly reckoned see Note on c. 3. a. and Rev. 9. 21. and c. 21. 8. and 22. 15. And the grounds of that are clear not only by the founder of them Simon who was a Magician but also by Menander his successor who was such also see Euseb l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was not inferiour to his master in magick but more vainly profuse in his portentous undertakings and assuming to himself to be sent for the saving or delivering of men from the invisible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he calls them taught that no man could escape out of their power but he that was brought up â—n the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magical skill and by the
Christian much lesse when it is to the injuring of our fellow-Christians 26. Be angry and sin not note h let not the sun go down upon your wrath Paraphrase 26. Another sin to be guarded by you is wrathâ—â— and if you be surprized suddainly with any commotion of mind for any thing done injuriously to you or others yet let it not break out into bitter or contumelious behaviour or if it doe make all hast to subdue that rage and to reconcile thy self to him that hath been thus injured by thee 27. Neither give place to the devil Paraphrase 27. And to this end take care that you give not ear to calumniators or doe not suffer the devil to gain in upon you and bring you to those black detestable sinnes of malice mischievous machinations c. by your continuing indulgently in this sinne of wrath v. 26. 28. Let him that stole steal no more but rather let him labour note i working with his hands the thing that is good that he may have to give to him that needeth Paraphrase 28. A third sinne is stealing and despoiling of others which some under pretence of Christianity and their right to the creature have freely ventured upon They that have been thus guilty let them reform and resolve that by their own labour and earnings they ought to get that which may suffice for their own necessities and enable them to supply the wants of others 29. Let no corrupt communication proceed out of your mouth but that which is good to the use of edifying that it may minister grace unto the hearers Paraphrase 29. A fourth sinne is that of filthiness from which ye ought to be so farre removed that not so much as your tongue should admit any impure word and therefore be sure that no unclean discourse so farre from usefull that 't is poysonous and infectious as putrid rotten meats be indulged to among you but in stead of it that which is wholesome profitable instructive in those things that are necessary for a Christian to know that it may bring advantage to them that hear you and increase of piety see note on chap. 5. c. 30. And grieve not the holy Spirit of God whereby ye are note k sealed unto the day of redemption Paraphrase 30. And repell not by your noisome conversation the holy Spirit of God by which you are marked and sealed and set by as wares that are by Christ purchased to be used in his service a Church of pure Christians see note on ch 1. d. 31. Let all bitternesse and wrath and anger and clamour and evil speaking be put away from you with all malice 32. And be ye kind one to another tender-hearted forgiving one another ever as God for Christ's sake hath forgiven you Annotations on Chap. IV. V. 8. Gave gifts It hath been the manner of many nations in their triumphs after victories to go up to the city in pomp and splendor to bring in captives bound all people coming forth to the spectacle and then to give solemn gifts or largesses to their friends and countrey-men or kindred as â—art of the sâ—lemnity So M. Aurelius gave eight pound a peeece to the poor people in the time of triumph And this is here accommodated to Christ in his victory and triumph over hell accomplished by his death and resurrection For to increase the solemnity of that he went up to the heavenly Jerusalem his own city from which he came forth carried the Devil and sin and death captives shew'd them openly shackled and unarmed the Devil gagg'd and silenc'd in his oracles death's sting pulled out and sin left unable to hurt any that had truly repented of it and for a complement of all he sent his largesses to his Disciples and clients the gifts of the Holy Ghost That which is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gave is in the Greek of the Psalme 78. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 received probably from the nature of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as it signifies to give so 't is to receive also as in English to take sometimes signifies to give and in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one V. 11. Evangelists The rest of these offices of the Church have been explained in the Notes on 1 Cor. 12. a. b. c. And this of Evangelist by the way Note on Mat. 9. l. and Joh. 20. a. To which somewhat may here be added for the giving the full notion of it As first that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good news or message being common to that which is written and which is delivered by word of mouth two notions there are of Evangelist one for the writer another for the preacher of the Gospel In the first notion we have the four Evangelists of which two were Apostles of the twelve Matthew and John and yet those as ordinarily called Evangelists as the other two But this is not the notion which belongs to this place where Evangelist is a distinct office from Apostle but the second which denotes an office then known in the Church when any that was taken notice of for some eminent degree of proficiency in the Gospel and special abilities of utterance and diligence c. was upon recommendation of the Church as it is said of Timotheus Act. 16. 2. chosen by any of the Apostles to assist them in their work and sent out with power of preaching the Gospel and of doing miracles and with gifts of healing to that purpose and of baptizing those that should receive the Gospel and with other powers also of ordaining Bishops when the Apostle thought fit to allow it him For as the office of Evangelist being to preach to unbelievers requires not the donation of all the Episcopal power viz. of ruling nor the power of Ordination necessarily because when the Evangelist hath planted the faith the Apostle himself may come and confirm and ordain Bishops as we see in Samaria Act. 8. 17. and therefore the Author of the Commentaries on the Epistles under S. Ambrose's name saith on this place Quamvìs non sint sacerdotes Evangelizare tamen possunt sine cathedra quemadmodum Stephanus Philippus Though they be not Priests that is Bishops yet they may Evangelize without a chair so the donation of that superior power doth not yet make them cease to be Evangelists And accordingly as Philip which was but a Deacon and therefore only preached and baptized the Samaritanes Act. 8. 12. Peter and John the Apostles being sent to lay hands on them v. 17. was yet an Evangelist and is so styled Act. 21. 8 so others that were Evangelists had also power given them by the Apostles that sent them out to constitute Churches and so to ordain rulers over them as of Mark it is said that being sent into Aegypt by S. Peter he constituted Anianus Bishop of Alexandria and so when Timothy was constituted Bishop of Ephesus 1
with all it wants with graces for the beginning and increase of life In the next place therefore it is not easie to give an account of that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sufficiently expounded by Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring to friendship and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applied to the body signifies a close conjunction somewhat above that agreement of parts or fitting together noted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precedent that signifying the fitting one part to another by jointing or putting together but the latter the fastning them when they are so jointed either as by cementing or by pinning or by clapping plates of iron upon them which will keep them from falling or being pluck'd asunder and this is done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2. 19. First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally by touches or contiguous but not continuous parts that is by joints so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tango because though the joints like several pieces of timber fitted together doe touch one another yet there is not that continuity as in each part is discernible and secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by ligatures and bands and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by every touch that is every joint without mention of the bands Where there being no matter of doubt but that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bands denote the veines and arteries those ligaments of the body by which the blood and spirits are conveyed to every part it must follow that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned with it must signifie the joints that are so cemented and kept together with these bands and so by both of them there and by one here comprehending also the other under it the body is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supplied by the one and knit together by the other And then it being evident that this place and that are parallel it will follow First that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here every touch or contiguity or joint will be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 touches and ligaments in the Plural there and Secondly that the Genitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows here must be the latter of two Substantives and denote the office or use of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the joints and veins and arteries viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to supply or contribute to every part that which it wants as in the place to the Coloss the body is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Passive to be thus supplied and provided for by them The third difficulty is what is the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that will now be more easily salved For the supply being made by the veines and arteries that knit the joints to all the parts of the body those parts that receive the supplie being after mentioned and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noting their proportion of want the degree or measure of their capacity of receiving it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must needs belong to the Agent in this supply the joints and veins and arteries that thus contribute to the wants of each part and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will signifie by or according to their operation or operative virtue or efficiency or power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the proportion of every member that is in proportion to what every member wants not only for its present subsistence to repair what is daily lost but for growth also till it attain to the full dimensions that belong to it The last difficulty is why when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body is the Subject of the Proposition and consequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causes increase is the Predicate that connects with it here is yet added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the body thus the body causeth encrease of the body But that is answered also by the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 body in Greek is answerable which signifies not only body but beings essence and being joined with any thing else signifies that to which it is joined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his body that is himself and so here 't is taken and so signifies no more but that the body by those means specified causeth increase of it self that is is daily nourished and increased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the building up or improving it self in love which is as it were the reciting of the whole verse and applying of it to the businesse in hand the Church as it is the body of Christ that as union and kindnesse and the supply that is made by one part of the body to the other is that that sustains and gives growth to the body so is amity and joining together in common assemblies and the rich mens and the maturer and stronger Christians contributing their supplies to the temporal but especially to the spiritual wants of the poorer and weaker a means of increasing and building up the Church of Christ wheresoever it hath been planted By what hath been here said thus largly that other parallel place Col. 2. 19. is sufficiently explained also V. 19. Past feeling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is saith Pausanias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cease to feel cold as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Actively to labour but Passively to suffer pain So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that through extreame cold are num'd and can neither feel nor doe any thing Ib. Uncleannesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S Basil ad Diodorum the word is used for those abominable sins not to be named whether of men or women V. 26. Let not the sun goe What is here advised by the Apostle is parallel to the directions of the antient Philosophers known by the Ephesians to whom he wrote Aristotle distinguisheth in this matter Eth. l. 7. c. 6. between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are highly enraged and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bitter or contumelious in their anger and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard to be reconciled whom elsewhere he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that hardly are dissolved hardly put off their displeasure Eth. 4. 5. These three sorts are here referred to by the Apostle The first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is intimated in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be angry whether by that be meant suddain anger and hastinesse or whether distemper and rage conceived upon any the greatest provocation This first degree is here supposed and the exhortation founded in the presence of it which yet concludeth not this whether suddennesse of passion or inordinacy of rage to be no sin for certainly the contrary to the slownesse to anger is elswhere commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 1. 19. and so of the charitable man it is said 1 Cor. 13. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is slow
Lord Jesus Christ 21. Submitting your selves one to another in the fear of God Paraphrase 21. Yielding obedience to those to whom 't is due in subordination to God obeying their lawfull commands upon God's command to honour them but yet not doing any thing in obedience to them which is forbidden by that superior Law of God 22. Wives submit your selves unto your own husbands as unto the Lord. Paraphrase 22. All wives must be subject to their husbands by virtue of the Christian law which in this and other things doth no way disannul but rather confirm God's first institution 23. For the husband is the head of the wife even as Christ is of the Church and he is the Saviour of the body Paraphrase 23. And the same obligation that lies on the Church to obey Christ viz. because he is the head of it lyes on the wife to obey the husband who is the head of the wife 1 Cor. 11. 13. by the law of creaâ—ion which is in force among all nations and as Christ did for his Church so it is the office of the husband as of the head to take care for and secure and defend the body which belongs to it that is to doe all that he can for the good of the wife 24. Therefore as the Church is subject unto Christ so let the wives be to their own husbands in every thing Paraphrase 24. And this subjection of the wife to the husband is not restrained to some sorts of things but extended unlimitedly to all where there is not a prohibition of some superiour law see v. 21. as the Church is to be regulated by Christ and those whom he hath placed over it in all things 25. Husbands love your wives even as Christ also loved the Church and gave himself for it Paraphrase 25. And by the same rule of analogie with Christ the husbands are obliged to expresse that care of their wives that love to their good as Christ had to the good of his Church which is his wife for whom he laid down his life 26. That he might sanctifie and cleanse it with the washing of water by the word Paraphrase 26. That he might purifie it from all sin to that end appointed baptisme therein obliging us to forsake the devil c. and covenanting to give us grace to doe so and to that adding his word the whole doctrine commands promises of the Gospel as a powerfull means to oblige and enable us to doe so or baptizing us in the name of the Father and the Sonne and the holy Ghost Theophylact. 27. That he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Paraphrase 27. And all this that as a wife he may set it out in beauty and comelinesse as a garment come new out of the fuller's hand purged from spots stretched from wrinkles the former newly contracted the latter by long time of custome and habit the former more easy the latter hard to be removed and so not having any of the base pollutions before mentioned v. 5. but that it may be perfectly clean without ever a blemish in it 28. So ought men to love theirwives as their own bodies he that loveth his wife loveth himself Paraphrase 28. And this love of the husband to the wife must be as to a part of himself for so Eve was taken out of Adam 29. For no man ever yet hated his own flesh but nourisheth and cherisheth it even as the Lord the Church Paraphrase 29. And not to love a man's self and every part of that is unnatural and therefore every sensible man will love his wife as part of himself endevour her good as Christ doth the Churches with all the zeal imaginable 30. For we are note h members of his body of his flesh and of his bones Paraphrase 30. For he is the head of the Church and we are members of him 31. For this cause shall a man leave his father and mother and shall be joyned unto his wife and they two shall be one flesh Paraphrase 31. And this is the reason of that precept in the first creation that a man shall at marriage put off all other neerest relations so farre as to preferre this newly contracted relation before them all of two to make up one common person Gen. 2. 24. 32. This is a great mysterie but I speak concerning Christ and the Church Paraphrase 32. This place of Genesis is spoken literally of marriage but it hath also a divine secret mystical sense in it to denote first the forming of the Church after the manner of Eve out of Adams side Adam was alone God casts him into a dead sleep then takes a bone out of his side and makes a woman meet for him and she is the mother of all living So Christ being the second Adam and alone also he is cast into a dead sleep on the Cross and then out of his side the Church is formed and she becomes his spouse and so the mother of all living in the spirituall sense See Prosper de praediction l. 1. c. 1. Secondly the conjunction consequent to this marriage between Christ and his Church who are literally one flesh by Christ's assuming our nature upon him and mystically one body by the strict union which he hath made both by infusing his graces as the head to the members and obliging us to continue in him as members in union with and subjection to the head And so the Jewes themselves say of the taking Eve out of Adam's side that it was to signifie the marriage of the most highest God blessed forever who left his father in heaven saith Chrysostome to cleave to this wife this spouse of his the Church 33. Neverthelesse let every one of you in particular so love his wife even as himself and the wife see that she reverence her husband Paraphrase 33. The short is that by the law of our creation confirm'd and not disannulled by Christ and exemplified to us in his dealings with his spouse the Church every Christian husband is bound to account of his wife as of a great part of himself and accordingly to love and care for her and she back again as to the head behave her self reverently toward the husband Annotations on Chap. V. V. Offering The difference of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 offering and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifice is ordinarily observable see Heb. 10. where in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifice and offering v. 5. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Burnt-offering and sacrifice for sinne v. 6. where as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifice is certainly expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bodies of beasts wholly burnt upon the altar of which therefore no part came to the Priest Heb. 13. 11. so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oblation is the 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 or meat-offering the flour and oyle Lev. 2. 2. of which part was burnt with fire and the remnant was Aaron's and his sons v. 3. And as of the former of these when it was offered by Noah Gen. 8. 20. it is said that the Lord smelled a sweet savour v. 21. and that as a token that his wrath was pacified as it follows the Lord said in his heart I will not again curse the ground any more c. so Lev. 2. 2. the other is said to be an offering made by fire a sweet savour unto the Lord. And accordingly here to the mention of offering and sacrifice meat-offering and burnt-offering is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a smell of sweet savour which notes this death of Christ which is expressed by it to be a means appointed by God for the averting his wrath from us for the appeasing and reconciling him to us as those sacrifices were wont to doe and an engagement to us to live such lives as may be acceptable to God contrary to the noisome lusts ver 3. V. 4. Foolish talking That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies foolish speaking and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the same onely with this addition of designing it as jest to move laughter and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ordinarily interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ridiculous person or one that causeth laughter there is no question But that the text may here reasonably be thought to confine them both to obscene and filthy discourse may also appear not onely by the company that they are set with fornication uncleannesse inordinate lust filâ—hinesse but especially by the reason that is rendred for the abandoning of all these v. 5. For this you know that every fornicator or unclean person or inordinate luster which is an idolater hath no inheritance in the kingdome of Christ or of God Where if â—hese two be not of the same sort with the former belonging all to uncleanness that enumeration in the reason would not comprehend the severals in the exhortation which it must be supposed to doe To this purpose therefore it is first observable of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolish-speaking that it is the Scripture elegance to expresse uncleannesse by folly so folly in Israel is adultery and so in Euripides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 matters of Venery are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolish and in Aristophanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the same and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking folly may be speaking obscenely secondly that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is joyned with it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or and so is but an explication of it as it is by Hesychius rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 levity and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolish-speaking so it is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filthy unclean speaking thirdly that after all these here is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being in the plural belongs equally to all the foregoing words and that signifying not barely that which is not convenient but indecent foul unbecoming doth by a kind of propriety belong to that of immodest unclean behaviour fourthly by this way of rendring these words all manner of uncleannesse will be comprehended in this prohibition that in the members acted through all the sorts will be comprehended in the three words ver 3. that of unseemly behaviour gestures c. under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filthinesse v. 4. and that of the tongue in the other two words of foolish speaking or jesting fifthly it is ordinarily known how much of the wit and jesting of wicked profane persons consists in this one subject of obscene and scurrilous discourse and so how reasonable it was in the prohibiting all uncleannesse to name that of obscene jesting which I suppose was meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 putrid rotten communication c. 4. 29. Ib. Giving of thankes What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies may be matter of some question It signifies ordinarily thanks giving and that belonging especially to God from whom all mercies are received and to whom all thanks are due may be meant here by the word though no mention of God be added to it and so the Context may well bear Let there be no unclean scurrilous jests used among you but rather giving of thanks that is Let the Christians way of mirth be farre from that of obscene wit the recounting the mercies of God in Christ calling you from darknesse to his marvellous light will farre better become a Christian and to this purpose see ver 20. But yet it may be observed what notion there is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which this word is compounded several times in the Epistles for piety Christian virtue in general Thus c. 4. v. 29. where the corrupt communication is forbidden and in stead of it the good commanded for profitable instruction or edification this is designed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it may give grace that is afford spiritual advantage in increase of piety in the hearers So Col. 4. 6. Let your speech be alwaies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with grace that is gracious pious seasoned with salt contrary to the putrid corrupt mentioned to the Ephesians So Col. 3. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with grace singing that is after the manner of pious gracious persons in a Christian manner and so 't is also Eph. 5. 19. in the reading of the Kings MS. And agreeably to this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gracious pious woman Prov. 11. 16. And so perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie in this place gracious pious religious discourse in general being set opposite to the filthy obscene discourse preceding and not to be restrained to one species of it recounting the mercies of God V. 15. That The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generally in the New Testament is not to be rendred that but how especially when it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Luk. 8. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take heed how you hear and 1 Cor. 3. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him take heed how he superstruct And so 't is here to modify the accurate walking and accordingly 't is answered with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that they behave themselves warily between the two dangers of being corrupted on one side and devoured on the other in the first not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as easie seducible people in the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as wise prudent men that can manage their affairs to the best advantage and not run hazards to no advantage V. 16. Redeeming the time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it have a sense very unlike the English words redeeming the time yet cannot well be literally rendred otherwise then either so or buying out or gaining the time Theodotion
powers assist with fear and trembling the Cherubims hide their faces the Seraphims cry with trembling holy holy holy Lord c. And thus it may here have a very commodious sense so as to be answerable to those words in the second part of this speech v. 13. for God worketh in you to will and to doe of his good pleasure which is a foundation of all humility But the notion of the phrase in other places of these books seems to imply something more not onely lowliness of mind but diligence and caution and solicitude and fear of displeasing as a qualification of obedience and so fearing the Lord with all the heart and soul Deut. 10. 12. consists in keeping his commandements c. such as will be required to render it acceptable to God Thus Ephes 6. 5. Servants obey your masters with fear and trembling that is a very great fear of offending terror or trembling lest they should doe any thing amiss So 2 Cor. 7. 15. upon S. Pauls orders of severity v. 9. either delivered by Titus or made known to him by S. Paul v. 14. and so he an officer of S. Pauls sent to see how they behaved themselves under it Titus tells him of the Corinthians obedience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how with fear and trembling ye received him that is entertained him and his message from Paul with all readiness of obedience all diligence and fear and zeal v. 11. to approve your selves unto him Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in fear signifies 1 Pet. 1. 17. with all diligence and care to approve themselves to God and so 2 Cor. 7. 1. in the fear of God is the qualification of their cleansing from all filthiness and perfecting holiness and Heb. 12. 28. as the qualification of serving God acceptably is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with reverence and fear and that back'd with the consideration of Our God is a consuming fire And accordingly the worshippers of God the pious among the Gentiles are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of reverence and fear their fear signifying their sollicitude and diligence to please God wherein their piety consisted And so 1 Pet. 3. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ready as servants are to be at every call to give answer to every one that asks you an account of the hope in you that is to confess Christ even in persecutions and dangers with meekness and fear as with all meekness to men so with all care to approve your selves to God And thus it is here set as the qualification of godly obedience As saith he you have alwaies obeyed so c. work out with fear and trembling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 14. without murmurings disputings which are the worst evidences of an untoward obedience and so most contrary to the sincere diligence and zeale to Gods service meant by the fear and trembling V. 13. Worketh in you both to will The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that worketh being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in you on one side and with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his good pleasure on the other side must in reason so be interpreted as shall be most directly answerable to the exhortation given to them v. 12. of working out their own salvation with fear and trembling To which it will be consequent that as this which is done by God is done of his own free mercy without any merit of ours which may claim it from him and therefore requires not only our humility but our diligence and caution and solicitude and fear of displeasing so gracious a father who may if he be provoked by our unworthiness withdraw it from us so it is not to be conceived to be wrought by God in such an irresistible manner as that it shall be impossible for those in whom God thus works to contradict or resist his working For if it were so there could be no place for the exhortation to doe that which could not be otherwise to work out their own salvation c. To work then in us the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the willing and the acting or operating is the giving us that strength working in us those abilities whch are required to our willing or working as necessary to prepare and assist us to doe either So Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts and operations being all one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give to serve him Luk. 1. 74. signifies his affording that grace which enable us to serve him not which forceth or necessicateth us to doe so The Kings MS. here adds the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his power which as it agrees well with this sense so hath it a farther energie in it to encourage our diligence which is wont to be disheartned by the difficulty and impossibility of the task Be we never so weak and insufficient of our selves God hath all-sufficient strength and by that strength of his he worketh in us the willing and the doing and so if we be not wanting to our selves but work and work out our own salvation with all diligence we shall have no reason to complain of want of strength we are able to doe what he requires of us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through him that strengthnethus V. 17. Offered upon the sacrifice The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes the pouring out of wine upon the sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the effusion of wine on the sacrifices saith Ammonius of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius wine poured out on the sacrifice This wine being thus offered up to God is said to chear the heart of God Iud. 9. 13. And to this S. Paul here compares the effusion of his own blood which is most fitly resembled by wine And the words that follow make the resemblance complete For the bringing in of men to the faith of Christ to the embracing and receiving the Gospel is elsewhere compared to a Sacrifice Rom. 12. 1. your bodies a living sacrifice and 15. 16. and offering of the Gentiles acceptable c. And a Sacrifice being first kill'd then dress'd and prepared by the Priests and Levites the former of these is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and both are made use of here the sacrifise and the service of their faith where their faith signifying their receiving of the Gospel the converting them is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifice of their faith and the farther labour bestowed upon them in the confirming and fitting them for this honourable employment of being offered up to God a living sacrifice is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the service and Paul's spending his life shedding his blood in the employment is the pouring out the wine on the sacrifice Thus 2 Tim. 4. 6. speaking of his sufferings and danger under Nero 〈◊〉 〈◊〉 〈◊〉 〈◊〉
philosophy of the Gentiles as abolished and out-dared why doe you now subject your selves to such abstinencies as either out of the heathen or Jewish practices are brought in among you 21. Touch not tast not handle not 22. Which are all to perish with the using after the commandements and doctrines of men Paraphrase 21 22. Such are those of abstaining from marriages and some sorts of meats as utterly unlawfull which though they might lawfully be abstained from as indifferent things yet when they are taught and believed to be detestable things and utterly unlawfull by that abuse they tend to the bringing of all unnaturall and horrible villanies among you as precepts and doctrines of men contrary to that liberty which Christ hath purchased for us and those doctrines of inward purity which he hath taught us 23. Which things have indeed a shew of wisdome in note i will-worship and humility and neglecting of the body not in any honour to the satisfying of the flesh Paraphrase 23. Which observances are indeed as it was before intimated v. 4 and 8. set off by some specious fair shews as that they are voluntary services or freewill-offerings to God that there is great humility in them as in that of worshipping Angels v. 18. that they are a great austerity and punishing of the body that they are quite contrary to the placing any honour in the satisfying the desires of the flesh though it be by conjugal enjoyments but for all this are but specious and not real services have nothing of true worship in them Annotations on the Epistle to the Colossians Chap. II. V. 8. Spoile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to strip or rob as the pillagers in warre are wont to doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to strip one as he lies of his armour saith Phavorinus and agreeably to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to carry away captive Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to devest to strip and being here applied to the Gnosticks it belongs to their divinity which mixes all the heathen gods under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word corrupted from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living creatures which is set to signifie Angels Ezr. 1. 5. See Note on 1 Tim. 1. d. with Christ and makes use of all the Theologie of Orpheus and Hesiod and Pythagoras which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 endlesse gentalogies 1 Tim. 1. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idle speaking ver 6. and here Philosophy and vain deceit and also by bringing others to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either carries them captive to their own heathenish errors or else robs them despoils them of all their Christian ornaments and weapons leaving hem naked as it were of all that rich provision which Christ had laid in for them depriving them of all the advantages of the Gospel But that of carrying captive seems rather to be the notion of it Ib. Rudiments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies elements rudiments first principles the letters of the Alphabet among Grammarians the first principles or elements of which the body is compounded among the Naturalists And so they may fitly signifie all imperfect lower sorts of doctrines or precepts in opposition to that which is more perfect Thus when Heb. 5. 12. the higher Christian knowledg is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solid food and all the inferior ordinary doctrines thereof but as milk for Children or babes to feed on those lower doctrines there set down c. 6. 1. of Repentance and Faith c. are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the elements of the beginning of the Oracles of God Now as Christian religion is the true manly knowledg and wisdome so are there two sorts of elements imperfect childish beginnings of knowledg the one among the Jews the other among the Gentiles Among the Jews the rites and ceremonies prescribed them are fitly called Elements or beginnings being a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pedagogie of the Law a way to bring up and discipline children by those grosser means as they were able to bear it to initiate them to some kind of piety and vertue and to them that have received the faith the Apostle calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weak and beggerly elements Gal. 4. 9. and such as were fit onely for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 babes to be subjected to v. 3. Among the Gentiles the Philosophers and the Magi had some waies of wisdome and of Religion also wherein they exercised their disciples many Abstinencies and waies of purgations Sacrifices and ceremonies of worship to their Daemons especially the Pythagoreans who abstained from Wine and Flesh and Venery c. So saith Porphyry in his book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so Clemens Alex. Strom. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their Magi teach them to abstain from wine and things that have life in them and the use of venery and he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they worship Angels and Dâ—mons Now which of these are here referred to is the only question And that may best be resolved by considering the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the world which is joyned to it That word doth once signifie the service of the Jewish Temple Eccles 50. 21. The people besought the most high God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till the worship of the Lord were finished and they had perform'd their office where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used in the same sense for the worship or service of the Temple And if this were the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it would confine it to the Jewish ceremonies but the ordinary notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the world is that which is generally used in the New Testament and so must denote the men of the world all sorts both of Jewes and Gentiles as they are opposed to Christ and so the Elements of the world will be those imperfect waies of piety and vertue which either the Jewes or Gentiles adhered to before Christ or before receiving the faith of Christ And so it must signifie here the Gentile doctrines especially noted by Philosophy at the beginning of the verse and the worshipping of Angels ver 18. see note h. but withall the Jewish abstinencies and observations ver 14 16. For it is certain that the Gnosticks divinity which through this whole chapter is peculiarly noted was a composition of Judaisme and Heathenism both and those doctrines of theirs which they laboured to impose on Christians are here express'd by the elements of the world and so ver 20. see Note i. though Gal. 4. 3 and 9. where the matter confines it to the Mosaical Law it fitly belongs to that only V. 9. Bodily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may denote not corportity but effence according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often mentioned see cap. 1. Note d. for essence as well as
body so v. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body of the sins of the flesh that is the sins of the flesh Or else it may be taken in opposition to shadows or dark resemblances Gods will being in Christ not in shadows as among the Jewes but plainly and substantially revealed for the practice of inward purity and not for the observation of those shadows thereof which had been among the Jewes And thus the 17 th verse seems to interpret it the sabbarbs c. though they were as commemorations instituted for the Jewes by strength of that institution to be observed by them yet had they also a farther aspect to somewhat under the New Testament and as such are said to be a shadow of things to come the body or reality whereof is of Christ Where the Christian doctrine is affirmed to be that substantial divinity of which that which was under the Law was a shadow But this cannot well be otherwise applied to the fulness of the Godhead dwelling in Christ which is the primary sense in which that other is contained of the manifestation of divine knowledge in the Gospel but as the word shadow is a general word to signifie any image especially a dark or imperfect one Thus every body naturally casts its shadow which as it is the dark image of the body viz. of some lineaments of it so is it farre from the substance of it Thus the Ghosts that is the species or images of men but not their bodies are call'd their umbrae shadows And according to this notion of the word Shadow I suppose the word bodily may here be interpreted in opposition to it that as on the earth here below the sun casts its beams and so dwells here in or by its beams or irradiations but the body of the sun is in heaven and so though here be some light below yet there only the fulness of light is so here God was in Moses and the Prophets and in other wise holy men to whom he revealed his will in some degree in some raies beams images of his perfections and more then so God is said to dwell in his saints which differs from being in them only by permanence or continuance but still he is or dwels in them onely in those images of him shadows or raies not as the Sun doth in the heaven where the body of it is in a fulness so as he cannot be more in any other but in Christ he dwels in fulness o as nothing could be added to it and so in him bodily that is as the Sun dwels in the firmament where the body of it is The whole divine nature is not onely in part but fully without absence of any part of it in Christ and that not by a species or shadow or image onely but really and substantially and so consequently which is the thing which is here designed to be proved by it the will of God must be supposed to be so revealed in Christ or by Christ that there can be no need of addition from the heathen philosophy or from the Jewish law which the Gnosticks woul◠needs have added to it And that is the full sense of these words V. 4. Handwriting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a bill or writing under a mans hand whereby he binds himself to some payment of money or duty a band or obligation and which stands in force against him to bring any forfeiture or penalty upon him upon non-performance of the condition to which he is bound that which the Rabbins call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cautio debitoris an obligation scriptura vel literae quibus conti ur potest as quam alius alii tradit saith Elias Levita a writing in which is contained a power which one gives another over him Thus is the Law of Moses as it requires abstinence from meats observation of daies v. 16. and so laies obligation on a Jew that others are not bound to and binds him to forfeiture of all his hopes and also to punishment if he doe not perform them In which case this band or bill is here supposed to be brought against him signed by himself and stands in force against him Now two waies there are to cancel any writing the one by blotting or crossing it with a pen the other by striking a nail through it The first is done by Christs doctrines requiring now the inward purity in stead of those external observances and that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrines here as Theophylact acknowledgeth rendring it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Faith and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrines of Faith and Ephes 2. 15. a place parallel to this it will more appear by looking on the place and the second is done by Christs death expressed in that to the Ephesians by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nailing it to his crosse V. 16. In respect The meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here which Ios Scaliger and Isa Casaubon Ep. 24. have pitched on is that by it is noted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a chapter or tract of the Talmudists upon that subject For the lesser parts of the Talmud are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divisions or parts Among their writings there is now one called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tract of a good day that is a feast in it many chapters or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sections From thence is the mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Iustinian Novel de Heb. 146. By which it appears that among the Expositors of the Law there were some called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that expounded their heads of doctrine severally the chief of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so the meaning of the place will be Let no man passe sentence on you by what you doe in eating or drinking by that section of the Rabbins about Feasts New moons Sabbaths that is by your observing or not observing of those things which were required indeed by the Jewes but meerly as shadows and types of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 entire and continual feast that a Christians life ought to be now under the New Testament See Origen Cont. Cels l. 8. p. 404. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be mistaken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a day is a conjecture of some which it is sufficient to have named having no authority of any MS. to countenance it V. 18. Beguile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus the word signifies to condemn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being all one onely the former peculiar to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Grecian games the other common to all judicatures and proportionably the notion of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Composition being the same too and so the word will have the same significancy here that
Lord. Paraphrase 20. So again children are by their Christianity so far from being set free from their obedience to their parents in any matter that they are by that very relation obliged to it 21. Fathers note d provoke not your children to anger lest they be discouraged Paraphrase 21. The parents on the other side are taught their duty toward their children not to rate or brawle with them nor to reprove them causlesly lest that be a discouragement to them 22. Servants obey in all things your masters according to the flesh not with eye service as men-pleasers but in singleness of heart fearing God Paraphrase 22. Servants of what sort soever must pay obedience to those which according to the lawes of men have the rule over them and not pretend any liberty from Christ to doe otherwise and their obedience must be performed sincerely for conscience sake to God and not only in those things whereto the masters eye can reach 23. And whatsoever ye doe doe it heartily as to the Lord and not unto men Paraphrase 23. And in all your services doe heartily and willingly what is required of you without complaining or murmuring knowing that your obedience to your masters is a duty to God 24. Knowing that of the Lord ye shall receive the reward of the inheritance for ye serve the Lord Christ Paraphrase 24. From whom consequently you shall receive your reward that portion which belongs to you for Christ is a master that will not suffer any service performed on his command to be unrewarded 25. But he that doth wrong shall receive for the wrong that he hath done and there is no respect of persns Paraphrase 25. As on the other side he that doth any thing amisse against the law of Christ whether servant toward master or master toward servant shall not escape punishment by being a Christian God shall deal with him according to the rules of justice whatsoever he is and neither favour the servants pretensions against the master nor the masters against the servants Annotations on Chap. III. V. 10. In knowledge What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here is somewhat uncertain If the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken by an Hebraisme for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or by then it denotes the means of working our renovation the knowledge of the Gospel in which our pattern is set according to which we are to form our lives for the future and this is generally expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the acknowledgment of the truth Tim. 2. 4. Tit. 1. 1. Heb. 10. 26. But it is possible also that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being taken in the proper notion of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be set in opposition or by way of superaddition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge which the Gnosticks boasted of and from whence they had their name and with it joyned all vitious corrupt practices whereupon he requires his Colossians to forsake those sins and to be renewed to that which the Gnosticks have not attained to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to acknowledgment or discerning that is the experimental practical knowledge of Gods goodnesse to us in regenerating which is more then the first creating us after his own image to live according to the divine pattern which he hath set us V. 14. Bond of perfectnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bond of perfectness may be by an hypallage the most perfect bond But it may be also bond of perfectness in that notion that perfect Mat. 5. 48. is all one with merciful Lu. 6. 36. for so the Christian charity that is a transcript of Christs love to us is a conspiration or meeting together so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie see Note on Act. 8. e. of all mercifulness or else an obligation to it V. 15. Peace of God rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is an gonistical word for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reward of the Conqueror hath been already spoken of Hence the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that adjudge and give this reward to those to whom it belongs the rulers or administrators of the combat and they that decide all controversies about it Hence is the word used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus an umpire or daies-man that reconciles doubts or differences between any and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he referring as I conceive to this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so here let the peace of God that peaceable-mindedness that Christ commandeth you Mat. 5. be the umpire to compose all differences between you and other men V. 21. Provoke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contumely saith Phavorinus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies evil speaking in Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it consists in hard or bitter words The word signifies contumelious harsh language and that is most likely to be the meaning here because of the mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is here added such words in parents being apt to discourage children CHAP. IV. 1. MAster 's give unto your servants that which is just and equal knowing that ye also have a master in heaven Paraphrase 1. You that are masters deal justly and indifferently with your servants require no more then they are able to perform give them what is fit for them reward the more diligent with more kindness and the same dealing that you desire to receive from God doe you shew to them 2. Continue in prayer aud watch in the same with thanksgiving Paraphrase 2. Have your daily constant frequent houres of prayer and use all diligence to have your hearts intent upon that performance and with petitions for supply of your wants joyn your thankfull acknowledgments for what ye have received 3. Withall praying also for us that God would open unto us a doore of utterance to speak the mystery of Christ for which I am also in bonds Paraphrase 3. And let this be one constant request in your prayers that God will give me plentifull opportunities and liberty publickly to preach the Gospel which contrary to the exspectation of the world is now sent to the Gentiles for the preaching to whom I am in bonds at this time 4. That I may make it manifest as I ought to speak Paraphrase 4. And that I may doe it in such a manner as is my duty to doe 5. Walk in wisdome toward them that are without redeeming the time Paraphrase 5. Behave your selves with all Christian circumspection in respect of the heathens among whome ye live that ye neither be corrupted by their sensual baits nor give them any matter of scandal or aversion to the saith but considering the danger of your present condition apply your selves to it as circumspectly and as prudently as ye can see note on Ephes 5. e. 6. Let your speech be alway with grace seasoned
observable for very great proficiency in the faith and endurance of persecutions for it and therefore I cannot but rejoice and even boast of you Annotations on Chap. II. V. 1. In vain The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 empty idle vain is known to be proportionable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the third Commandement and many other places being rendred vain doth yet signifie false viz. empty or void of truth And so here being applied to S. Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 entrance unto them that is his first preaching the Gospel to them it doth not signifie the uneffectualness of it or want of success among them for that he had spoken of c. 1. 9. but as the consequents here manifest the fallaciousness or treacherousness of his aime in coming which that it was not imputable to him He here proves v. 2. by remembring them of the entertainment which he found at Philippi very farre from such as would encourage a worldly designer from going any farther nothing but persecution and tribulations and then ver 3. he expresly addes to this matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our exhortation was not out of deceit or that I might deceive V. 2. Contention The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strife or contention may be taken in an Active or in a Passive sense that is either for labour or sufferance both in an high degree In the former sense it is when Christ commands us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to strive to enter in at the straight gate that is to be very diligent and industrious In the latter it is Heb. 12. 1. being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufferance and persevering and afflictions mentioned before c. 11. and after v. 2 c. so Phil. 1. 30. and Cor. 1. 29. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 striving is bearing suffering afflictions and so more fit to be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 toyling or suffering hardship there for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie the 〈◊〉 or pains in bearing as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in doing ver 9. So 1 Tim. 4. 10. where we ordinarily read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suffer reproaches the Kings MS reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we combat that is suffer persecutions which is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also which they that doe doe it in hope and trust in the living God which can and will reward all their sufferings And this is agreeable to the naâ—ure of the agones combats or games among the Grecians whereof the Poet saith Multa tulit fecitque it is made up of doing and suffering both And so we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 combat of sufferings Heb. 10. 32. and of the women Phil. 4. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which combated or contended that is suffered persecutions together with me in the Gospel And so here it is to be taken in this latter sense though that also added to the former endurance and diligence both great industry and labour in preaching the Gospel to them and withall great persecution for so doing For so it is in the beginning of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufferings and contumelious reproachfull usage such are scourgings c. and thus Phil. 1. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same combat is the enduring persecution expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 27. the word used in the agones So 2 Tim. 4. 7. the fight or combat seems to referre to that which he had then lately past through at Rome before Nero's tribunal v. 16 17. V. 3. Deceit That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies deceit errour is used not onely Passively for being deceived by others but especially Actively for deceiving and seducing others will appear at large Note on Iude f. And so also that in the Epistles it referres especially to these grand seducers that were then a-foot so rife in the Churches the Gnosticks whose heresie being accompanied with so much uncleanness and carnality wheresoever the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or seduction is joyned with words that expresse or intimate that there is great reason thus to interpret it Thus Theophylacts gloss intimates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I teach not any impurity such as are the doctrines or practices of the Magi and Sorcerers And accordingly here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uncleanness and that word signifies all manner of unnatural lusts being subjoyned to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceit or seduction it must be thought to referre to these practices of those seducing hereticks to whom S. Paul desireth to oppose his own dealing among them at once vindicating his own simplicity and uprightness and accusing them for the contrary He came meerly to convert them from all the villanies that they while they were Idolaters had lived in and doing so suffered great hardship of persecutions but they which took sure care not to be persecuted infused into them all false heretical doctrines and corrupt practices uncleanness and villany They shly stole in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 2. took all boldnesse and confidence to preach publickly the Gospel unto them V. 5. Used we flattering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies talk discourse of men and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be on the tongues of men and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be talked of for flattery to be accused by men for this fault Ib. Cloke of covetousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only an occasion and pretence but also an accusation or charge against any So saith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is a charge an occaesion against any and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a long specious oration in accusation of any man therefore the rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be a false print for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accuso for that will best agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words that note accusing and suspecting that went before And so again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is either a true or false accusation So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are clancular depravings of men's reputations raising suspicions of them so Dan. 6. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they sought some occasion that is accusation against Daniel As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is joyned with it that signifies sometimes unnatural lusts and filthiness as hath been formerly shewed Note on Rom. 1. h. and so it seems to signifie here and to answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uncleanness v. 3. so notorious among the Gnosticks which were the pest of Christianity at that time V. 6. Burthensome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weight is here taken for the censures of the Church the exercise of that Apostolical authority and severity so 2 Cor. 10. 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 letters that had a great deale of weight that is severity threatning of censures
which the Catechist dismissed those that were catechized preparatory to their Baptisme and so saith Eusebius of Constantine de vita Constant l. 4. that to prepare for his Baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made profession that is confess'd his sins and profess'd the faith and then was vouchsafed those prayers that are given by imposition of hands to which purpose also the Author of the Constitutions called Apostolical l. 7. c. 39. where having set down the severals in which the Catechumenus must be instructed he adds but let him that laies on hands adore God c. Secondly that of confirming those of full age that had formerly been baptized Such that of the Ephesian disciples seems to be Act. 19. who being baptized v. 5. Paul laid his hands on them v. 6. To which in those times many extraordinary gifts were consequent speaking with tongues c. as had formerly fallen out Act. 10. 44. Lastly from that in creating successors or assistants in power came the use of imposition of hands in Ordination whether of Bishops or Deacons Act. 6. 6. and 8. 17. and 13. 3. 1 Tim. 4. 15. 2 Tim. 1. 6. To this last it is that this exhortation of Paul to Timothy is by many thought to referre that he should be careful to have those whom he received into Orders sufficiently approved to him But the Context seems rather to referre it to that which was used in Absolution that he should not make too much hast in receiving those that were under Censures to Absolution for that was the thing which would most probably make him partaker or guilty of their sins which the Censures were designed to reform in them but would not doe so if before they had approved their repentance and reformation they were received to the peace of the Church again And thus it connects with the words foregoing v. 20. Those that offend rebuke before all that the rest may have fear and v. 21. I charge thee that thou observe these things without prejudging doing nothing by favour or inclination or partiality whereon it follows Lay hands suddainly on no man and to that also belong the following rules ver 24. 25. see Note h. Thus in Victor about the Vandalick persecution l. 2. Qui nobis poenitentiae manus collaturi sunt reconciliationis indulgentiam obstrictos peccatorum vinculis soluturi they that lay their hands of penance upon us and conferre the indulgence of reconciliation and loose us from the bands of sins where it is clearly used in this sense And in Can. 5. of the Council of Carthage dist 5. Presbyteris Diaconis si quando de gravi aliqua culpa convicti ministerio remoti fuissent mannus non imponerentur ut poenitentitibus Priests and Déacons which had been convict of any grand fault and so removed from their ministery should not have hands laid on them as penitents And in the third Council of Carthage that in S. Augustines time Can. 32. Cujuscunque autem poenitentis publicum vulgatissimum crimem est quod universa Ecclesia noverit ante Absidem manus ei imponatur When the penitents sin in known to the whole Church the Bishop is to lay his hands on him before the Absis that is the upper part of the Quire Where the Altar is And Concil Agath Dist 5. c. 63. Poenitentes tempore quo poenitentiam petant impositionem manuum cilicium super caput sicut ubique constiturum est consequantur Let the penitents receive imposition of hands and sackcloth upon their heads as it is every where appointed And so Hincmarus concerning the divorce of Thietberga sacri Canones jubent ut poenitentes tempore quo poenitentiam petunt imposituram manuum cilicium super capita à Sacerdote sicut ubique vulgatum est ante Absidem accipiant The holy Canons command that the penitents when they demand repentance that is admission to penance and absolution shall receive from the Bishop imposition of hands and sackcloth upon their heads as it is every where known before the Absis where the altar stands So in Fulgentius Ep. 1. de conjug Acceptâ manûs impositione poenitentiam secundùm modum quem habet Christiana religio peregit He performed penance by imposition of hands according to the manner observed in the Christian religion So in Avitus Alcimus Ep. 24. Manûs impositionem adhibete converso ab haeresi use imposition of hands to him that is converted from heresie And in the Author contra Praedestin l. â— Non ausi sunt Ecclesiarum Pontifices manum imponere poenitenti nisâ— confessionem voluntariam ostendenti The Bishops of the Churches durst not lay hands on the penitent but on his shewing his voluntary confâ—ssion And in the Chronicle of Jâ— Gerundensis speaking of the Arrians Synod of Toledo one of the Canons is De Remana religione ad nostram Catholicam fidem venientes non debere baptizari sed tantummodâ— per manûs impositioneâ—â— positionem Communionis perceptionem ablui They that come from the Roman religion to our Catholick faith ought not to be baptized but onely purged by imposition of hands and receiving the Communion And this is the notion which S. Cyprian had of this place and Pacianus in paraenesi ad poenit And though Theophylact seem to understand it of Ordination yet what he addes in explication of the following words neither partake of other mens sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Thou shalt be guilty both of his future sins and even of his past because thou hast neglected them made darkness light and not dismissed him to the state of mourning compunction seems to belong to absolution Ib. Keep thy self pure What is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keep thy self pure will appear by the antient Glossary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 castus it signifies that kind of purity which consists in perfect chastity free from all shew of impurity So 2 Cor. 11. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pure chast virgin So Tit. 2. 5. the widows or female officers of the Church must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure or chast and Timothy must behave himself toward the yonger women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all purity or chastity c. 5. 2. and so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies So that this precept and the other following of drink a little wine though they come in here as in a parenthesis the 24. and 25. being to be connected in sense to the matter of Absolution and Censures see Note h. yet they are added seasonably and pertinently to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immediately precedent after this manner Thou art not to be over-favourable to offenders to absolve them too easily or speedily But above all thou must be sure not to joyne with them in their course And because there be two chief heads of that false doctrine which is most frequent among you the heresie of the
but as the Rabbines use the word a bill of contract a bond or obligation that he receives that lends out any thing upon which he may found a confidence of having it returned to him again To this perhaps it may be appliable that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes is also rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 30. 1. a compact And then it will have this weight here that the almes-giver by his liberality receives and layes up an obligation from God that this mercy of his shall be rewarded And to this notion of the word that of Prov. 19. 7. is very agreeable He that hath pity on the poor lendeth to the Lord and that which he hath given he will pay him again In this sense saith he the word is again found 2 Tim. 2. 19. where Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is said to have a seal affixed to it which seems to refer to a bill or bond and because those seals had their inscriptions on both sides agreeing to the conditions of the two persons contracting accordingly it is there added first on Gods part The Lord knoweth them that are his that is God will be faithfull and constant in owning those that are his servants then 2dly on mans part Let every one that nameth the name of Christ depart from iniquity So that Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there may very well signifie his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bill or bond and so here the word may signifie also which being left with any man as a means to secure him a depositum a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pledge or pawn may well be styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pono somewhat delivered him as his security V. 20. Oppositions of science That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 science falsly so called is set down to denote the heretical crue of the Gnosticks there can be no question and is elsewhere largely shewed Note on 2 Pet. 1. c. That the first author of these was Simon Magus is also evident in Irenaeus and others of the antients Now it seems there were thus early discourses written by him or some of his for the opposing the true Christian doctrine and these are here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oppositions or contradictions to which agrees that of Dionysius Areopagita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 6. where mentioning them he styles them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the contradictory discourses of the dotage of Simon by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dotage of Simon meaning the same that is here express'd by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is those heretical proud but sottish sollowers of Simon THE note a SECOND EPISTLE OF PAVL THE APOSTLE TO TIMOTHY THat this Epistle was sent to Timothy from Rome there is no question and that whilst he was in restraint and danger there But whether this were at that first time of his being there mention'd in the last of the Acts An. Chr. 58. or whether immediately before his Martyrdome which was ten years after about the thirteenth or fourteenth of Nero there is this reason to demurre because he tells him c. 4. 6. that he is as the ordinary English reads now ready to be offered and that the time of his departure is at hand which seems with the Subscription of the Epistle to determine it to the latter On the other side some passages there are which incline it to the former as when he saith c. 4. 16. that in his first defence though all forsooke him yet the Lord stood with him that the preaching might be fullfilled and that all the Gentiles might hear c. which seems to referre it to his first being at Rome after which time he proclaimed the Gospel to the Gentiles in other regions So saith Clemens in his Epistle to the Corinthians p. 8. that he came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to some remote parts in the West So S. Ierome in Catal. that being dismiss'd by Nero he preach'd the Gospel of Christ in the Western parts So saith Eusebius l. 2. c. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then having made his defence the report is that he did again betake himself to the office or ministery of preaching the Word So when he remembers to Timothy his persecutions at Antioch Iconium and Lystra c. 3. 11. and what Alexander at Ephesus had done to him Act. 19. 33. it is not so probable that this should be repeated by him 14. years after the fact and just before his death as at his first being at Rome which was not above four years after the fact So when he saith c. 4. 12. that he had sent Tychicus to Ephesus it is probable that that was at the writing of the Epistle to the Ephesians which he sent from Rome by Tychicus about this time of his first being there And for the one argument on the other side the approaching of his death to that may be opposed what he adds c. 4. 17 18. that he was delivered out of the mouth of the lion that is either from Nero under the title of the lion or from his great danger adding confidently for the future that the Lord shall deliver him which was literally true of this first but cannot in the sense of delivering him from his danger to which the 17th verse belongs be verified of his last danger from which he was not delivered And for the words ver 6. I suppose they may thus best be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for I am already poured out see Note on Phil. 2. e. that is my danger of death is already so great so in the eye of man that I am as it were wine poured out upon the sacrifice to prepare it for offering up To which he may fitly resemble his being brought out to the barre to be tried for his life And when 't is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the time of my departure hath been at hand that may denote no more than an imminent danger of death mentioned as now pass'd without any foretelling that he should now instantly die And in this sense it will be reconcileable with the Lords having delivered him out of the mouth of the lion v. 17. viz. this imminent but now pass'd danger And thus may the seventh verse be interpreted also I have fought a good fight of afflictions see 1 Thess Note b run great hazards and pass'd Christianly through them I have run my race so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not to finish but to perform see Note on Act. 21. a. I have kept the faith not swerved from it for all my danger by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 race not referring to the whole course of life but to this one combat of afflictions at Rome now fresh in his memory and recited in that chapter ver 16 17. That Timothy which is here appointed to come to him chap. 4. 9. did accordingly come is generally
as thou art a minister of Christ as while the Empire and state of the world remains heathen and not Christian most secular emploiments are farre distant from the Christian and thy interposing in them will tend to no advantage of the society of the Church it is not fit for thee to meddle in them but to apply thy self to such cares as may most conduce to the service of thy General who hath put thee into this calling and expects it from thee 5. And if a man also strive for masteries yet is he not crowned except he strive lawfully Paraphrase 5. Thus if any man be desirous to get the prize and to that end enter the lists in any of the exercises of the Olympick games he is not crowned unlesse he conquer nor will be adjudged conqueror unless he have observed all the rules of the games and then be victorious by those rules see note on 1 Cor. 9. f. 6. The husbandman that laboureth must be first partaker of the fruits Paraphrase 6. And so in husbandry and all other things there is required a great deal of pains and care and patience and so at length he receives the fruits and the hoped reward in harvest and such is the gaining and converting of souls and the far richer reward that attends that in another world 7. Consider what I say and the Lord give thee understanding in all things Paraphrase 7. Lay this to heart and God give thee a right use of it and judgment to doe all that belongs to thee 8. Remember that Jesus Christ of the seed of David was raised from the dead according to my Gospel Paraphrase 8. And to fortifie thee in suffering whatever comes there is nothing fitter then that thou remember and consider our Saviour what befell him that he was put to death and then by God raised from death and so was herein like David of whose progeny he was to be who suffered such sad persecutions from Saul when he was destined to the kingdome and accordingly came to it and all this according to that doctrine which I have preached every where 9. Wherein I suffer trouble as an evill doer even unto bonds but the word of God is not bound Paraphrase 9. And for preaching of which I am imprisoned now at Rome as if I were a malefactor but this hath not restrained me in mine office but the Gospel hath been freely preached â— for all that and my imprisonment hath been a means of divulging the Gospel in this city 10. Therefore I endure all things for the elect's sakes that they may also obtain the salvation which is in Christ Iesus with eternal glory Paraphrase 10. And on these grounds I am very well content to suffer any thing for the good of the true Christians that they being confirmed by my example may be partakers of all the benefits of the Gospel and attain to eternall glory 11. It is a faithfull saying For if we be dead with him we shall also live with him Paraphrase 11. There is not a more certain truth nor any that deserves more to be considered and depended on by all Christians then this that our suffering as Christ suffered in testimony and defence of the truth for that is the meaning of suffering with him Rom. 8. 17. suffering as he suffered shall certainly be rewarded with participation of his glory 12. If we suffer we shall also reigne with him if we deny him he also will deny us Paraphrase 12. And as certain on the other side that if for fear of temporall evils we fall off from the constancy of our profession we shall be rejected by Christ 13. If we believe not yet he abideth faithfull he cannot deny himself Paraphrase 13. For Christ's part of the promise it is certain that will never faile we may through the wickednesse of our own hearts prove false to him in which case we lose all title to his promises but let us adhere to him and he can never faile us 14. Of these things put them in remembrance charging them before the Lord that they strive not about words to no profit but to the subverting of the hearers 15. Study to shew thy self approved unto God a workman that needeth not to be ashamed note a rightly dividing the word of truth Paraphrase 15. In this and all other things approve thy courage and constancy to the truth truly and faithfully telling every one his duty and by thy example and doctrine directing them the way wherein to goe 16. But note b shun profane and vain bablings for they will increase unto more ungodlinesse Paraphrase 16. But suffer not thy self or thy flock to be inticed or fall in love with those profane discourses of the Gnosticks for they daily advance into higher impieties adding more new impious doctrines to the heap every day then the former 17. And their words will eat as doth a canker of whom is Hymenaeus and Philetus Paraphrase 17. And where they are once admitted their heresie corrupts and debaucheth very many infects and poysons the members of the Church in the same manner as the other parts of the body are infected when there is a gangrene in any for that doth not use to stop but drawes that which is next it unto the same condition and then creeps farther untill it have infected the whole body and that mortally and such are the Gnostick teachers now among you by name Hymenaeus and Philetus 18. Who concerning the truth have erred saying that the resurrection is past already and overthrow the faith of some Paraphrase 18. Who have lately fallen into a fresh but most dangerous error and by allegorical expressions of Scripture have perswaded themselves and others that there is no farther resurrection nor consequently future state to be expected see 1 Cor. 15. 12. but that all the places that sound that way are otherwise after the Gnostick Cabalistical manner to be interpreted and have been so successeful as to perswade some thus to believe them have gained some followers in this impious doctrine 19. Neverthelesse the foundation of God standeth sure having this seal The Lord knoweth them that are his and Let every one that nameth the name of Christ depart from inquity Paraphrase 19. But let not these and the like false impious hereticall teachers move any for God will certainly perform his promise to us his bill of contract with Christians in Christ his decree and purpose toward his faithfull servants remaines unchangeable being under seal and the seal of this contract hath two impresses on one side this That God is sure to all those that are faithfull to him to reward them both in body and soul to all eternity which is sufficiently destructive of their doctrine v. 18. that there is no future state and so no blisse for them who are persecuted here another on the other That every Christian obliges himself to a strict life quite
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
solenniter acta videri If any one write that he hath undertaken a debt this is a solemn obliging of him and that of Iustinian Ut quodcunque scriptum sit quasi actum etiam actum fuisse videatur That whatsoever is written as if it were done seems and is reputed to have been done Both to this purpose that a man is bound as much by his own hand or confession under it as if any other testimonies or proofs were against him of a fact or debt or himself under a solemn obligation So Anianus paraphrasing on Paulus lib. 5. Collect. t. 7. Si scribat aliquis se quamcunque summam redditurum ita habetur quasi ad interrogata ista Dabis Promittis responderit Dabo Promitto Ideóque ad redhibitionem tenetur If any one write that he will pay such a summe he is as much obliged as if he had answered to the ordinary interrogatories Wilt thou give Dost thou promise I will give I doe promise And therefore he is bound to make payment So in the Novells 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the distinction is put between those who in Contracts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enter in bands and obligations which are done in courts and those who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 write it under their own hands and presently 't is added that he is as much bound who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writes with his own hand whence are all those three words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath entred an obligation in the court or superscribed bills written by others or hands and obligations such as are mentioned in the Gospel Luc. 16. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take thy bill that is the obligation wherein he was bound to the Stewards Master which being in the Stewards keeping he restored to him and by Chrysostome express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give bond And to this kind of obligation which is not done by any legal contract but onely per chirographum or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referre these words of S. Paul here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See P. Faber Sem. 3. l. THE note a EPISTLE OF PAVL THE APOSTLE TO THE HEBREVVES VVHether this Epistle were written by Saint Paul hath not only of late but antiently been doubted And as the Title or Superscription which is in our Copie pretending not to be a part of the Epistle is not sufficient to conclude any more than that it was in that time when this title was prefix'd believed to be Saint Pauls so there is no doubt but that it went without any Superscription or known Author more antiently and so hath left some place to variety of conjectures who the Author should be Saint Chrysostome in his Proeme to the Epistle to the Romans expresseth his opinion of it that it was by Saint Paul written at Rome in his bands but that cannot well be imagined when he tels them c. 13. 23. that with Timothy if he come shortly he will see them for that signifies the Author to be at liberty when he thus purposed Long before him Clemens Alexandrinus as we see in Eusebius l. 6. c. 11. renders reasons why Saint Paul prefix'd not his name in the front of it as in all other Epistles of his he had done Paul an Apostle c. which though it be an evidence of that antient writers opinion yet it is also of its being questioned in that time and is also an acknowledgement that it was not own'd by Saint Paul at the time of writing it or then publickly acknowledg'd to be his Others were antiently inclinable to father it on Barnabas others on Clemens Romanus others on Luke which is a farther argument of the uncertainty of it And for the last of them there is a passage c. 2. 3. which is conceived to make it more probable to be written by him then by Saint Paul For speaking of the so great salvation whether that be the Gospel and doctrine of Christ or whether the deliverance of the faithfull out of their persecutions see c. 2. Note b. he saith of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was confirm'd to us by them that heard it whereas it is known of Saint Paul Gal. 1. 12. that he professeth not to have received the Gospell by man nor to have been taught is but by the revelation of Iesus Christ and so likewise of the deliverance of the faithfull of which he so often speaks so confidently there is no doubt but among the many revelations which he had received 2 Cor. 12. 7. this was also revealed to him But to this the answer is easie First that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be restrained to the writer only but so as to comprehend those to whom he writes as we see it used Tit. 3. 3. and Eph. 2. 5. we being dead in trespasses c. for it followes immediately by grace ye are saved and so we is all one with ye And secondly it is no new or strange thing for Saint Paul to confirm the truth of the Gospel by the testimony of others and tradition from them which saw and heard See 1 Cor. 15. 3. c. Other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are added by the learned Hugo Grotius from the observation of the style and idiome which render it probable to be written by Saint Luke But as all which can be said in this matter can amount no higher than to probable or conjecturall so is it not matter of any weight or necessity that it be defined who the Author was whether Saint Paul or Saint Luke a constant companion of his for many years the author of two other books of the sacred Canon That which Theophylact conceives in this matter is not improbable viz. that S. Paul wrote it in Hebrew as being to the Hebrewes but that S. Luke or as some say Clement translated it into Greek and consequently that there is not so much force in the Argument taken from the difference of the style to conclude against its being written originally by S. Paul as there is in the sublmity of the sense and matter to conclude that none but S. Paul was the Author of it And as for the Author so for the place from whence it was written it is uncertain also the ordinary Copies reading in the Subscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Italy but the Kings MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Rome And the argument which is produced in favour of the former because chap. 13. 24. in the saluations are mention'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is ordinarily rendred they of Italy is not of much force because that may more fitly be rendred they from Italy that is those that came from thence to Rome or to any other place where the Author now was at the writing of it So again that Timothy was the
the Gospel attending it see c. 3. c. we may yet see note on Mat. 3. f. by our disobedience misse of attaining to it 2. For unto us was the Gospel preached as well as unto them but the word preached did not profit them note a not being mixed with faith in them that heard it Paraphrase 2. For as they had the Law of God the Decalogue delivered unto them so we have the Gospel the new Law of God preached by Christ on that other mountain Mat. 5. 6 7. But as then so here this word of God being only heard and not digested by faith will not be profitable or stand them in any stead that have heard it it being the practice of the Gospel-precepts patience and constancy c. which will advantage any Or we must to our hearing Gods word adde both obedience and Communion with all Orthodox Christians or else the word will benefit us nothing 3. For we which have believed do enter into rest as he said As I have sworn in my wrath if they shall enter into my rest although the works were finished from the foundation of the world Paraphrase 3. For as there is such a thing as a rest yet future for us to hope for so it is most certain that this is only for constant persevering believers to enter into and such must we be if we mean to enter into Gods rest By Gods rest I mean not that which is so oft called by that name the Sabbath of the seventh day after the creating of the world in six daies there are more rests of God beside and after that That mentioned in the Psalmist Psal 95. 8. is called Gods rest though it were many years after the creation of the world And so there is now a yet future rest for us happy peaceable Halcyonian daies here in the Church of Christ now persecuted which shall shortly come after the destruction of Christs enemies quiet seasons of worshipping of God answerable to that Canaan that the Israelites all but the murmureâ—s possess'd after the expulsion of Gods enemies the Canaanites c. which they that hold out and are not discouraged by the present pressures shall attain to if they live so long and however an eternal rest in heaven And it neerly concerns us now to attempt to enter into that and to be very carefull to doe so 4. For he spake in a certain place of the seventh day on this wise And God did rest the seventh day from all his works Paraphrase 4. For one place of Scripture speaks of that first sabbath immediately after the creation thus And God c. 5. And in this place again If they shall enter into my rest Paraphrase 5. And another in the Psalmist long after mentions this other rest as still future which as it cannot referre to that after the creation so neither can it to that of the Israelites in Canaan being written after them both but in the first sense to Davids time being a promise to them of that age that if they would then come in and hearken to the voice of God after all their former rebellions their land should be truly what it was promised to be a rest to them no Midianite Philistine or Canaanite should disturbe them their ark should be no more captive but rest with them for ever in Jerusalem and in a second mystical sense to these times of the Gospel to which the Jewes acknowledge that Psalm to belong and wherein God by Christ was present among them the highest completion of what was obumbrated by the Ark or Temple but should be taken away from them if they did not timely believe on him 6. Seeing therefore it remaineth that some must enter therein and they to whom it was first preached enter not in because of unbelief Paraphrase 6. Seeing then there is such a thing as a rest for some to enter into and the Israelites that came out of Aegypt through their disobedience failed of entering into it 7. Again he limiteth a certain day saying in David To day after so long a time as it is said To day if ye will hear his voice harden not your hearts Paraphrase 7. And again seeing the Psalmist so long after the Israelites entring into Canaan speaks of a set time of entring into his rest and that at that time still future and yet farther typical of somewhat under the Gospel 8. For if Jesus had given them rest then would he not afterward have spoken of another day Paraphrase 8. For if Joshus which is in the Syriack dialect call'd Jesus see Act. 7. 45. had compleated that prophecie by leading them into it whom Moses had not led the Psalmist would not then have spoken of another future 9. There remaineth therefore a rest to the people of God Paraphrase 9. It from all these premisses clearly follows that there is now for Christians a rest still behind which all that adhere fast to Christ shall now have their parts in and of which that place in the Psalm is a typical prediction see note c. on c. 3. 10. For he that is entred into his rest he also hath cesed from his own works as God did from his Paraphrase 10. And this rest is a rest from toyl and labour a quiet repose of the Church as of the Ark at Jerusalem in a free exercise of the true religion such as will be had after the destruction of the persecutors parallel to that sabbath wherein God rested from his labours and hallowed it a day unto his service 11. Let us labour therefore to enter into that rest lest any man fall off after the same example of unbelief Paraphrase 11. Let us then set carefully about this design of getting our parts in this rest and that must be if we fall not from these promises and hopes through disobedience as the Israelites sell from their rest in the promised Canaan 12. For note b the word of God is quick and powerfull and sharper then any two-edged sword piercing even to the dividing asunder of soul and spirit and of the joynts and marrow and is a discerner of the thoughts and intents of the heart Paraphrase 12. And let us not think to deceive or escape that vengeance that expects all that fall off from Christ how closely and cunningly soever they doe it For what Christ hath foretold that he that will save his life shall lose it and that they only that hold out and endure to the end shall escape is sure to prove so true that there is no hope by the most artificious dextrous managery to avoid the force of it the word of God being like God himself vital and operative piercing into the depths and secrets of men distinguishing between those which are the hardest to be discriminated the true and the hypocritical Christian and when the actions doe not discover searching into the thoughts and most cunning contrivances
as the priest in dissecting the sacrifices observes and separates those things which are most secret and closest joyned together 13. Neither is there any creature that is not manifest in his sight but all things are naked and note c opened unto the eyes of him with whom we have to doe Paraphrase 13. And no man shall be able to disguise himself so cunningly but he shall be discovered disclosed layed open and bare as the sacrifice when 't is first flay'd then cut down the back and all laid upon and discernible before the priest 14. Seeing then that we have a great high priest that is passed into the heavens Jesus the Sonne of God let us hold fast our profession Paraphrase 14. On these considerations therefore the rest which is promised upon our constancy and the certain ruine if we doe not persevere and withall having such an example before our eyes Christ that having suffered ascended through the clouds unto the right hand of the Father in the supreme heaven which is a token to us that sufferings are the way to exaltation let us take heed and be sure that whatever opposition or afflictions we meet with in the way we be not discouraged from our course of Christianity and the acknowledging and professing it publickly 15. For we have not an high priest which cannot be touched with a feeling of our infirmities but was in all points tempted like as we are yet without sinne Paraphrase 15. For Christ our high priest that is entred into heaven before us hath also suffered before us all that we can suffer and so will be sure to be sensible of our condition and to assist and aid and relieve us that if we be not wanting to our selves we shall be able to stand 16. Let us therefore come boldly unto the note d throne of grace that we may obtain mercy and find grace to help in time of need Paraphrase 16. And accordingly let us adhere to him and pray confidently to him make an open free discovery of all our wants and requests to God who though he sits upon a throne yet sits there to hear our requests most freely see Joh. 7. a. to relieve us in a fit season and will do so when we most want and least look for it Annotations on Chap. IV. V. 2. Not being mixed If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the right reading then questionless that being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the English rendring is proper being not mix'd with faith But it is certain that S. Chrysostome read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Accusative case Plural so as to be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them who are said not to have been profited This is clear by that passage in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for by not being mix'd they were not profited which supposes the not mixing and not profiting to belong to the same persons And so Theophylact expressely reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon that reading proceeds all his interpretation If therefore this be the right reading as not improbably it is then the rendring is evidently this But the world that was heard did not profit those who were not by faith joyned or united to them which heard Thus Theophylact interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not mix'd that is not united or agreeing by faith with them that heard that is saith he that believed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for these are said to be hearers indeed but breaking off from them To this S. Chrysostome accords in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is that which he saith They heard saith he as we hear but they received no profit do not you therefore think that by the hearing the word preach'd ye shall be profited seeing they also heard but were profited nothing because they believed not What there followes in S. Chrysostome of those that were with Caleb and Ioshuah that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeing they were not joyned with the unbelievers that is agreed not with them they escaped the punishment which went out against them Theophylact professeth not to understand This saith he Chrysostome saith according to his great and deep wisdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he hath not given me unworthy man to understand how he said it Where yet I suppose the riddle not so inextricable viz. that that passage of S. Chrysostome was rather delivered ex abundanti over and above what was necessary to the interpreting of the words then designed to set down who were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he had set down clearly before viz. that the disobedient or unbelieving Jewes were they which being said he farther addes on the other side that Caleb and Ioshuah and those that were with them associated not with the unbelievers c. which certainly was true also for as the unbelievers joyned not with them so neither they with the unbelievers Having thus expatiated he retires again and observes somewhat from the Critical notation of the word He saith not saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they consented not but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they mix'd not joyned not with them in which words he speaks not of Caleb and Ioshuah as in the last period he had done but of those of whom S. Paul spake that is of unbelievers and so I doubt not but that which followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is corrupt and should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is they seditiously differed or departed from them who as he addes were all of one and the same mind which he observes on purpose to make the parallel more complete betwixt those provoking Israelites then and the Gnostick hereticks referred to in that Epistle who brake union divided schismatically and seditiously from their Bishops as those from their leaders Caleb and Ioshuah That this was his meaning appears by his conclusion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this word he seems to me to intimate a sedition which I suppose a competent evidence that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the right reading The corrupting of which word was it as appears which made S. Chrysostomes meaning so unintelligible to Theophylact it being indeed by this means wholly mistaken by him Meanwhile it is not easie to divine what caused the Author of the Annotations on that place of S. Chrysostome to express his wonder whence that Father took that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adding that it was neither in S. Paul nor in the place of Numbers where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Participle was visible before him in tha◠place Heb. 4. 2. Ib. Word of God That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of God should signifie Christ the eternal Word is not impossible it being among the Jewes the known title of the Messias see Luk. 1. Note b. and to that the mention of eyes v. 13. doth somewhat incline it But this phrase being not elsewhere found in this sense in the New
〈◊〉 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
Passive one notion of the word presently offers it self from the Apostles use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 2. 16. and Tit. 3. 12. to decline or avoid that which may easily be declined So Josephus speaking of the Esseni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swearing is avoided by them and Lucian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will avoid and decline them as I would mad dogs But this cannot here be thought the Apostles scope to diminish the force of this sin here as a thing easily to be avoided by our care but rather to note it as very noxious and apt to seduce and mischief if it be not carefully warded If therefore this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be here taken then certainly the meaning of the word must be not that which may very easily be avoided but is very fit to be declined or taken heed of that which there is all reason to part with and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put off as being so uselesse and so dangerous and hurtful in our course But a third notion I suppose of this word may be thus fetch'd out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally signifies circumstances as when we read in Rhetoricians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bare naked position so in Georgius Alexandrinus in the life of Chrysostome a poor helplesse distressed woman is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a question generally proposed without the circumstances of time place person intention occasion see Hermogenes 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to this it is that Hesychius explains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I suppose is thus to be rendred Stolidum nullas habens hypotheses nulla argumenta foolish and that which hath no reasons arguments or consequently pretences for it And if this be the notion of the Privative then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be that which hath such fair arguments and pretences for it the sin which is set forth with such goodly circumstances to ingratiate and recommend it to us as when he that denies Christ doth it as the Gnosticks said of themselves only with the mouth not with the heart and again with an innocent intention and only to avoid persecution and utter undoing in the world Agreeable hereunto it is that S. Chrysostome useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applied to sin to denote temptations Tom. 3. p. 555. l. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where as he explaines all diabolical sin by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sins so he evidently interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temptations And of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this notion he there understands the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so he addes in that place l. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for sin is provided with temptations being incompassed where we see the Passive use of the word on all sides before and behind and so shoots at us or strikes us So Tom. 4. p. 698. l. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temptation of Satan So Hesychius Presb. Centur. 2. 85. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but if by any temptation we become more remiss Thus Diogenes Laertius in the life of Zeno that it is the part of a wise man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to eat mans flesh in case of extremity or when he is by such forcing motives invited to it And this sense as it agrees best with the critical importance of the word so it accords exactly with the Context and scope of the Author who here exhorts to venture all the hazards persecutions death it self rather then upon any pretence to forsake the Assemblies to deny Christ c. 10 11. and here in this chapter he sets Christ's example before them a pattern of constancy and perseverance even to death And so this is the most probable notion of the word that I can think of V. 3. Wearied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also an Agonistical word literally signifying to be tired belonging to them that are worsted in any of those exercises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Plutarch it cannot be affirmed of the victors to goe out of the field like a wounded or wearied or worsted person So when Coriolanus being wounded was admonished by his friends to retire and cure his wounds he answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A conqueror ought not to retire or subduce himself out of the field And thus generally it signifies to give over fighting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Phavorinus to give over to despair and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to play the coward or run-away Ib. Faint in your minds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simply v. 4. signifies in the same sense that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to turn coward or pusillanimous such as whose souls within them fall away like water dissolve and 't is spoken of those who give over the attempt as hopelesse flie disheartened crest-fallen out of the field 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Thucydides expressed again v. 12. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hands that hang down which note the pralii detractatio giving over the businesse yielding flying out of the field confessing themselves conquered So Ecclus 2. 12. after the woe against them that trust not in the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cowardly hearts and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hands hanging down are put together for which the Greek of Jer. 35. 3. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extended hands as in Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hold up and in Cicero manus tollere in Virgil tendere palmas to hold up or stretch out the hands the holding out and hanging down of the hands being both equally contrary to the using them or holding them up the exerere lacertos stretching the arms in a manlike manner against all opposers both signes of a conquered person that yields himself so which the Greek expresse by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 4. Resisted unto blood Of the umbratilis pugna or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beating the air or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have formerly spoken on 1 Cor. 9. 26. the first lighter skirmishes before the stata pugna or set combate the beginning of the bloody fight To this the Apostle here referres when he faith ye have not yet resisted as far as blood that is as far as the old athletae were wont who after the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or brandishing of their arms or weapons at last fell to down-right blowes with their caestus in their hands which ordinarily brought the blood with them This the Apostle applies to their spiritual agones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Olympicks of the soul in Porphyrie's style and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 combating against sin that they had no reason to be disheartned with Christs permitting them to be
of Abels firstlings in his sacrifice So that all these four possible notions of the words are in effect but two the first and the third referring to that of Abel and his own blood shed by Cain and the second and fourth to the blood of the cattel in his sacrifice And which of these is now to be preferred is the onely difficulty That the first should be it the authority of the Greek Commentators and others would incline and the manner of the Scripture-style in many places using words and phrases which must be supposed to signifie much more then their natural importance affords see Note on Mat. 12. e. may help to perswade it For thus it may then be explicated very commodiously That whereas the blood of Abel the first that ever suffered called for nothing but vengeance on the murtherer the blood of Christ quite contrary wise called for mercy on his very crucifiers and on all the world of men besides and so spake as good things as Abels did ill cryed as loud for pardon as his is said to do for vengeance But if we consider the design of the whole Context which is the comparing the state and oeconomie under the Law and before Christ with that now after or since his coming and the preferring the latter infinitely beyond the former we shall then have great reason to incline us to accept the second sense that the sprinkling of the blood of Christ that sacrifice of his upon the Cross had infinitely more efficacy in it and that devolved to us to obtain Gods acceptance then that sacrifice of Abels the first great type of that shedding the blood of Christ this lamb of God is affirmed in the Scripture to have had That this sacrifice of beasts offered by Abel should here be mentioned with Christs sacrifice of his own body on the Cross the reason is evident because all the sacrifices of beasts not onely under the Law but before it among the Patriarchs before and after the Deluge were all types of Christs one perfect sacrifice And Abels being the first of these recorded in Scripture and attested to have had much of Gods acceptation particularly more then Cains see Heb. 11. 4. is therefore the fittest to be insisted on in this place And that Christs blood is said to speak better things then that and so then any other blood in sacrifice is agreeable to Heb. 9. 13 14. For if the blood of Bulls how much more the blood of Christ and ver 22 23. And almost all things are purged by blood It was necessary therefore that the heavenly things themselves should be purged by better sacrifices then these And accordingly in the antient Liturgies and in the Canon of the Mass now in use when the Bread and Wine is consecrated into the Sacrament of the body and blood of Christ the prayer makes mention of Abels sacrifice and Melchizedeks offering chusing out those two as the most antient and eminent types under the Old Testament of this sacrifice of the blood of Christ commemorated in that Sacrament This and much more which if it were needfull might be added to this purpose will make it reasonable to have annex'd this latter sense to the former more ordinary if not to prefer it before it V. 25. Spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word of a special signification nothing Divine revelation either by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voice from heaven or any other way So Mat. 2. 12 22. revelation of God's will by dream and Luk. 2. 26. by that or some other such way and Act. 10. 22. a revelation by an Angel So of Moses Heb. 8. 5. and here of Noe ch 11. 7. and Rom. 11. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that voice from heaven to Elias 1 Kin. 19. 12. Hence faith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies a vision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the giving of the law and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oracles or divine speeches agreeable to the known notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an oracle of God According to which notion of the word it is here to be rendred not speaking simply but speaking from God delivering oracles warnings or precepts from him CHAP. XIII 1. LET brotherly love continue Paraphrase 1 2 And for particular directions of Christian life I shall commend these unto you at this time in respect of your present state Be kind unto all Christians not onely those of your own nation Jewes but to any of all country strangers so called or aliens let not the Christian vertue of hospitality to strangers be strange to you for by the practice of that Abraham and Lot Gen. 18 and 19. received Angels into their houses unawares 2. Be not forgetfull to entertain strangers for thereby some have entertained Angels unawares Paraphrase 2. And for particular directions of Christian life I shall commend these unto you at this time in respect of your present state Be kind unto all Christians not onely those of your own nation Jewes but to any of all country strangers so called or aliens let not the Christian vertue of hospitality to strangers be strange to you for by the practice of that Abraham and Lot Gen. 18 and 19. received Angels into their houses unawares 3. Remember them that are in bonds as bound with them and them which suffer adversity as being your selves also in the body Paraphrase 3. Have that compassion to prisoners that sense of their sufferings as you would have if you were in the same condition with them relive and rescue those that are under any affliction as men that know and confider your selves to be in the same frail humane estate subject to all that befalls any man 4. Marriage is honourable in all and the bed undefiled but whoremoâ—gers and adulterers God will judge Paraphrase 4. And whereas the Gnosticks pronounce marriage unlawfull but indulge to all unnatural lusts doe ye look on marriage not onely as lawful but as honourable instituted by God onely take care that you make use of it as a fortification against all unlawful lusts For fornication of what sort soever which the dislike of marriage brings many to and adultery which is the violation of marriage are sins that will be severely punished by God 5. Let your conversation be without covetousnesse and be content with such things as ye have for he hath said I will never leave thee nor forsake thee Paraphrase 5. And in such times especially as these of persecution there is no temper so fit for you to be furnished against as that of covetousnesse whatever God at present allows you be ye fully satisfied with that For what God said to Josuah of the Jewes he saith to all true Christians of whom those were the type that he will by no means utterly destitute them and so they have no need of that fear which
hearer is resembled To the first of these this answer may be offered first that a man may be said to have a double face an inward and outward a spiritual and corporal the face of his mind thoughts and actions and that is to be beheld and considered in a spiritual mirror the word of God as the outward the bodily face or countenance is by the ordinary glasse or mirror represented to us And the similitude being here set between one of these and the other it will not be improper to the mention of the face to adde a word of distinction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that face which belongs to man by nature by birth and is not acquired by study by actions by any thing in his own will or choice as the face of his mind the soul may be said to be Or it is possible because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies sometimes a false face that of an actor a stage-player a personator that here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that face that he is born with may be set opposite to that As for the setting it in the Genitive case Adjectively that is an ordinary Hebraisme as the Mammon of unrighteousnesse for the unrighteous Mammon and we have an example of it in this very place ver 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hearer of forgetfulnesse for a forgetfull hearer which is as strange as here the face of his own birth for his natural countenance or that which he hath by his birth To the second it may also be answered first That the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not alwaies Causal or a note of probation in these writers but sometimes a form of connexion only and yet secondly That here according to the interpretation premised it may be allowed to have that force his going and forgetting being the reason why he that hears and doth not the Word is likened to him that thus only looks or contemplates Not that every one that sees his face in a glasse doth when he goes away forget but that he that doth only look and without more care or effect of his looking doth goe away and forget is a fit embleme of the forgetfull hearer of the Word From this notion of the words there will now be no reason to inquire as some have done whether a face seen in a reflection or mirror be ordinarily retained in the memory of the man whose face it is that is whether a man use to remember his own face much lesse for that nicer question whether women ordinarily doe it though men doe not as if that were the reason why the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man in the Masculine were here used and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is common to man and woman These sure were no part of Saint James's observation but only that he or she that have looked on themselves in a glasse may possibly go away and never think more of what they saw never wipe off the spots which they discerned there and then that man or woman is a fit embleme to expresse the matter in hand the bare unfruitful hearer of the Word Having thus cleared this interpretation of the words from those objections it is not unreasonable to acquiesce in it and therefore I shall not trouble the Reader with another interpretation which I had conceived more appliable to this place by rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the scheme of a mans nativity in the Astronomers use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and frequently elsewhere for the Astrologers casting mens nativity and the Evangelists notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 face Mat. 16. 3. Luk. 12. 56. for the appearance of the skie and in like manner of the Heavens at any point of time for which Origen in his Philocalia useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the habitude or figure at the nativity and then interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an Artists glasse wherein he represents to any man his fortune V. 27. Pure religion That this verse is a defensative particularly against the Gnosticks of that time may appear by these two parts of worship here mentioned the first charity to them that want the second spotlesnesse from the pollutions especially of the flesh but also from other sins of the world These two branches are styled by two names the one pure the other undefiled worship and both of them taught both by God the Father in the Old Testament and now by Christ Contrary to these were the Gnostick practices in the two particulars For the second both of uncleannesse even the highest basenesse and villany and of loving the world and the pleasures and advantages thereof more then God and complying with the persecutors still rather then they would suffer any thing there is very often mention made in the Epistles and for the first beside the very frequent inculcations of the duties of charity and the finding fault with and complaining for the want of them there is in Ignatius's Ep. ad Smyrn an eminent testimony For fortifying them against the heresie of the times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let no man deceive you c. and having resolved that faith and charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are betwixt them the whole or all of a Christian before which nothing is to be preferred in opposition to the Gnosticks who supposed themselves so perfect that they had no need of either he speaks plainly and punctually of them under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of false opinions toward the grace of Christ which is come to us and bids them observe how contrary they are to the doctrine of God in these particulars following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They have no care of charity no care for the widow nor orphane nor oppress'd nor imprisoned nor hungry nor thirsty In which respect it is manifest that this Apostle c. 2. v. 14. proceeds to a punctual discourse of the absolute necessity of superadding works of charity to faith or else it will profit nothing directly opposite to the doctrine of Simon and his Gnosticks of whom saith Irenaeus Hos qui in eum Helenam ejus spem habeant ut liberos agere quae velint secundùm enim ipsius gratiam salvari homines non secundùm oper as just as They that place their hope on Simon and his Helen as free men did what they would deeming that men were saved by his grace and not according to any good works or endeavours So of the Valentinians the progeny of those Gnosticks semetipsos non per operationem sed eò quòd naturaliter spirituales omnino salvari That they are not saved by working but because they are naturally spiritual Quapropter intimoratè omnia quae vetantur hi qui perfecti sunt operantur And therefore
〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not many masters may perhaps be thus collected One great fault of the Judaizing Christians and Gnosticks frequently taken notice of is that of judging others the orthodox Christians and separating from them Thus Rom. 2. 1. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that judgeth in the beginning and end of the verse hath been shewed to signifie see Note a. on that chapter him that teacheth the necessity of observing the Mosaical Law and accuseth and separateth and speaks evil of the Orthodox Christians as breakers of the Law as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sort of Apostates because they are not circumcised These are there farther described v. 18 19 20. as those that take upon them to know the will of God most perfectly and are thence called Gnosticks to be guides of the blind lights of them that are in darknesse instructers of fools 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teachers or masters of babes c. where their assuming those titles of guides lights instructers masters is joyned with the judging of others as blind ignorant fools and babes And as there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teacher or master the same as here is one of the titles they assumed so v. 21. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou that teachest another in this sense again thou that assumest to know more then all others to be able to instruct and teach others as if no man knew his duty but they These are again described Rom. 14. 4. by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that judgeth another man's servant that when Christ hath given Christians liberty in the matter of Circumcision and other Judaical performances require all those performances of their fellow-Christians as if they not Christ were the lords and masters of their faith So again Col. 2. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no man judge you in meat or drinks c. where the judging is that of the Judaizers and is called dogmatizing ver 20. by ordinance retrenching that liberty that Christ hath given us and thereupon judging all that are not their disciples and so that is all one with this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 masters here A spice of this humour it was that Christ noted in the Pharisees Mat. 23. when he tells them they loved to be called Rabbi Rabbi v. 7. that is my master my master my guide my instructer which Christ forbidding his disciples to imitate gives this reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for one is your guide or master Christ and again ver 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be not ye called guides or masters for one is your master Christ And that this is the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 masters here may appear first by the circumstances of the Context and secondly by comparing them with these other places now mentioned For the first in the 12th verse of ch 2. S. James speaks distinctly to these Judaizers and admonisheth them of their words as well as actions that they are to be guided by the Christian not Mosaical law and accordingly to be judged that the Christian law teacheth liberty from the Mosaical and they that speak or doe contrary to that liberty are much to be blamed Which being thus generally proposed on those two heads he begins by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first with the last actions those especially of mercy most contrary to the practice of these Judaizers who fiercely persecuted the Orthodox Christians and on that head he proceeds to the end of the Chapter shewing how little available faith or Christian profession will be without charity And then at the beginning of this Chapter he returns to the first that of the tongue or speech a special part of which is that of judging others and so goes on to this matter of the unruliness of the tongue v. 3 c. and shews how contrary that is also to Christian profession v. 9. it being the cursing of men when they pretend to pay reverence and blessing to God And this it seems they were guilty of not only by what had before been said c. 1. 26. that he that seems to be religious and bridleth not his tongue that man's religion is vain but here also v. 10. My brethren these things ought not to be so And that they are the Gnosticks that are thus noted by him appears v. 13. Who is wise and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing among you let him by a good conversation shew his own works with meeknesse of wisdome intimating that this proud fastidious supercilious wisdome judging and censuring others is that which is here designed to be beaten down by him and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bitter zeal v. 14. And that is the reason also that c. 4. 11. having exhorted them not to speak against one another he adds He that speaks against his brother and judgeth his brother speaks against the law and judgeth the law that is by his practice condemns the law of God which he so zealously professeth to stand for That this is the importance of the place may appear secondly by comparing this verse here with Rom. 14. 10. There for the suppressing this fault of theirs judging or setting at nought the brother this reason is given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for we shall all appear before the judgment-seat of Christ as in another matter 1 Cor. 4. He that judgeth me is the Lord therefore judge nothing before the time untill the Lord come c. that is judging others is an unchristian thing deâ—ogating from Christ's judicature to which all must be referred And so here Be not many masters knowing we shall receive a greater judgment that is answer for what we doe at an higher judicature And so again c. 4. 12. There is one law-giver who is able to save and to destroy that is to whom all judging is to be referred who art thou which judgest another This is farther confirmed by comparing it with 1 Tim. 1. 7. where of the Gnostick Judaizers evidently described v. 6. by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swerving from the faith and good conscience and being turned to vain speaking he saith that they are desirous 〈◊〉 teachers of the Law that is Rabbies that is all one with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Master or teachers here and this it seems in respect of their asserting the necessity of the Christian's observing the Mosaical Law as appears ver 8. and that is in effect the judging of them that observe it not And so 1 Tim. 6. speaking of these under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heterodox teachers puffed up as Gnosticks but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing nothing he adds mention as of their envy and strife so of their evil speaking and evil surmising the judging which we now speak of As for the putting in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many be ye not many masters I suppose that is in
6. 3. in their bodies unprofitably 20. Which sometime were note g disobedient when once the long-suffering of God waited in the dayes of Noah while the Ark was a preparing wherein few that is eight persons were saved by water Paraphrase 20. Those men I say at that time which living in all uncleannesse believed not the preaching of Noah nor heeded his building the Ark by which yet 't was clear there should be a deluge and very few escape or be saved in it when God gave them that fair and merciful warning and call to repentance 21. note h The like figure whereunto even Baptism doth also save us not the putting away of the filth of the flesh but the answer of a good conscience towards God by the resurrection of Jesus Christ Paraphrase 21. To all which we have now the direct parallel as in the violence such as Gen. 6. 11. the wicked devouring and persecuting the righteous and in the Gnostick pollutions answerable to the corrupting themselves before God v. 12. an effect of what was done v. 2. so in God's warning and denouncing of judgments and shewing a way to the righteous that stick close to him to escape to wit the renouncing of those heathen sins noted by Baptism that antitype to the Ark in the water keeping men safe from being drowned I mean not that outward part of baptism alone which is but the cleansing of the body but that which is signified by it as it is the Sacrament of initiation the seeking to God as to the oracle for the direction of the whole future life see note on Rom. 10. f. and the undertaking faithfully to perform those directions delivering first out of the deluge of sin and then of destruction attending it and this I say as an eminent effect of the resurrection of Christ who rose on purpose to turn all that will be wrought on from their iniquities Act. 3. 26. and so bring destruction and vengeance on all others 22. Who is gone into heaven and is on the right hand of God Angels and Authorities and Powers being made subject unto him Paraphrase 22. Who since that resurrection is now ascended to heaven to undertake the ruling of all things all power both of Angels and men being given unto him and to subdue and bring down the disobedient of both sorts the very devils and the heathen persecuters as the villany and violence of the old world was brought dòwn by God in the deluge so far at least that whatever befalls us from them shall be rather to our advantage then otherwise which was the thing the Apostle had to prove by the example of Christ v. 17. and is now resumed and proceeded in c. 4. 1. Annotations on Chap. III. V. 4. Hidden man of the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a phrase made up of two Hebraismes 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hidden or secret of the heart is an Hebrew form of speech as when Psal 51. 8. the Original hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in clauso secretly thou hast made wisdome known to me the Targum read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the hidden of the heart that is in the heart which is hidden Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hidden man that is by the same analogy that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the old man and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new man and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new creature as they signifie continuing in sin and renovation of life and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inner man that is the mind of man opposite to the carnal or sensitive appetite so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hidden man of the heart shall be no more then its opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the outward c. v. 3. will inforce viz. the inward invisible accomplishments or beauty of the heart according to that of the Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behaviour not golden ornaments are the setting out of a woman Ib. Not corruptible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incorruptible here may signifie as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incorruptiblenesse Eph. 6. 24. the durablenesse and constancy of the vertue spoken of that will not be corrupted or debauched by any temptations to the contrary and this proceeding from the sincerity and simplicity of the affection at the present which is likely to make it durable as in nature the more simple and uncompounded things are the lesse they are corruptible whereas the double principle renders every thing the more liable to corruption and therefore the Scholiast on Homer gives the reason why the plague coming in the army 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seized first upon the mules which are a mix'd species made up of the horse and the asse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for such creatures saith he are most subject to corruption and infection of all others But another notion there is of which the phrase is capable in opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. gold chains and ornaments v. 3. for those though pretious are corruptible and therefore ch 1. 8. silver and gold are the instances of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruptible things And in opposition to those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the incorruptible c. will here signifie that incorruptible ornament of a meek and quiet spirit so much more valuable then gold V. 7. According to knowledge That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to knowledge doth here more probably denote that knowledge of duty by which a Christian's life and actions must be directed is the opinion of Hugo Grotius who applies to this sense those other places Rom. 15. 14. filled with all knowledge able to instruct others and 1 Cor. 1. 5. inriched in all knowledge and 2 Cor. 6. b. in purity and in knowledge To this it may perhaps be sit to adde what hath been noted 1 Cor. 1. Note c. and will again be enlarged on 2 Pet. 1. c. that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge hath a critical notion in these Books for a special 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or gift of the Spirit 1 Cor. 12. 8. viz. that sort of Christian knowledge which consists in explaining of parables or mysterious expressions in Scripture And that may be thus appliable to this place The duty of the husband toward the wife is best to be learned from the mystical explication of the words and storie of the creation of the man and woman Gen. 1. 27. God created them male and female and blessed them and said unto them Be fruitfull and multiply and replenish the earth and subdue it and have dominion over the fish of the sea and over the fowl of the aire and over every living thing that moveth upon the earth And God said Behold I have given you every herb bearing seed which is upon the face of all the earth and every tree in the which is the fruit of a tree yielding seed to you
it shall be for meat And c. 2. 22. God took out one of Adam's ribs and made it a woman And Adam said This is now bone of my bone and flesh of my flesh Therefore shall a man leave his father and his mother and cleave unto his wife and they shall be one flesh That by this rule of the Creation the Christian doctrine of the duties of husbands and wives is regulated appears Ma 19. 4. where to that question about Divorces Christ answers Have ye not read that he which made them at the beginning made them male and female and said For this cause shall a man leave father and mother c. What therefore God hath joined together let no man put asunder And so Mar. 10. 6. So 1 Cor. 6. 16. What know you not making this a special piece of knowledge that he which is joined to an harlot is one body with the harlot for they two saith he shall be one flesh And Ephes 5. 31. having said For this cause shall a man leave his father and mother and shall be joined to his wife and they two shall be one flesh he adds v. 32. This is a great mysterie collecting mysteriously or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to knowledge that is by the skill of interpreting mysteries of Scriptures all the conjugal love and union as between husband and wife so between Christ and his Church from that one passage in the Creation So 1 Cor. 11. 8 to prove that the wife is to be covered as a token of her subjection to her husband he saith For the man is not of the woman but the woman of the man neither was the man created for the woman but the woman for the man All which are but conclusions drawn by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mystical explication from those passages in the creation of man and woman And so it may be very fitly affirmed here of the several parts of the husbands duty to the wife they are all evidently conclusible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to knowledge or by explication of the hidden sense from the words in the Creation First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cohabiting contrary to the infusions of the Hereticks falsly called Gnosticks is the interpretation of the first part of Gods blessing Gen. 1. 28. in these words Be fruitfull and multiply and again of their two being one flesh And this Plato himself appears to have learned from the storie of the Creation writing in Convivio and his Dialogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that antiently male and female were put together in one body and were after by Jupiter cut asunder concluding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one of us is the share of a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ut asunder like the sole-fishes made two of one and this is the reason saith he that every one seeks out and desires a wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one the other part of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 endeavouring to reunite the divided parts to make one of two and so to cure the dismembred nature To which fable S. Chrysostome referres when he saith of man and woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are as two halves cut asunder Secondly The womans being taken out of the mans side doth not only with the Jewes in theirs but with Christ and his Apostles in their Christian Cabala signifie that the woman is dependent of the man unable to subsist without him from whence it follows here that he must provide for her honour or maintenance as being the weaker vessel see Noted Thirdly The womans being joined with the man in the dominion over the creatures Gods having given the fruit of the earth for food to them both in common or equally Gen. 1. 28 29. is a direct foundation of what is here added that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coheirs of the gift of life as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life signifies the necessaries of life of which therefore the wife is in all reason to partake with him or if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken for life it self then it belongs to the Creation male and female created he them which is again a mystical proof or argument of conviction that they that partake of life equally should also partake of the necessaries of life To which we shall not need to adde a third acception of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life for eternal or everlasting life which seems not to be looked on here See Note e. Ib. Honour The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinarily signifies maintenance so 1 Tim. 5. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour that is maintain relieve the widows and so when the ruling elder is said to be worthy of double honour 1 Tim. 5. 17. that denotes such a proportion of maintenance above others as was wont to belong to the elder brother in the family So Act. 28. 10. of the Barbarians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they honoured us with many honours that is made us many entertainments when we were there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when we went away they brought us in all things for our use So in Cicero Medico honos debetur honour is due to a Physitian that is a reward or see And so Aristotle Rhet. l. 1. c. 5. among the parts of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour reckons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts honorarie donatives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a gift is the giving a possession and a signe of honour So Num. 22. 37. Am not I able to honour thee that is to give thee mercedem a reward saith S. Hierome for so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both honour and reward and also the necessaries or provisions in an army opes pecudes supellectilem omnem wealth cattel all kind of provision saith Schindler Jud. 18. 21. And so as the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both to despise and to take no care of so to take care of to provide for any is expressed by honouring So Mat. 15. 6. and shall not honour his father c. that is shall afford him no maintenance or relief see 1 Tim. 5. d. And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to afford supplies or maintenance to the wife as being the weaker vessel taken out of and depending on him for the necessities of life Ib. Grace of life The several notions of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace in the Sacred dialect have been often taken notice of See Note on Luk. 1 k. Act. 2. f. Heb. 13. d. Act. 18. â— All of them springing from that primarie notion of it for charity and liberality Thus is the word used 1 Cor. 16. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your charity or liberality to the poor Christians So Ecclus 17. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the charity of a man and c. 20. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the charities of fools for so it follows v. 14. The gift of a fool
meet with it The second thing is that though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were not the reading nor by the LXXII and the other interpreters believed to be so yet 't is so ordinary for words of affinity in sound or writing to have a nearnesse of signification that these Interpreters which did not alwaies render literally but oft by way of Paraphrase might probably enough have an eye to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for abiding and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to remain or abide for which in this matter Saint James useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sojourne or abide as in an Inne for a night Jam. 4. 5. for after this manner of liberty it is that the Jerusalem Targum on this verse evidently takes in both the interpretations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the latter sense from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to judge their Paraphrase thus begins Non adjudicabuntur generationes que futurae sunt post generationem in diluvio perditioni vastationi aut deletioni universali The generations which shall be after the generation of the flood shall not be adjudged to an universal perdition vastation or blotting out A truth indeed secured by Gods promises at large chap. 8. 21. and 9. 11. but no way pertinent to this place where the Deluge it self is threatned Onely on occasion of the affiâ—â—ity in sound and writing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not judging here to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this part of the Paraphrase though aliene to the place seems to be begotten But then for the former as the words are undoubtedly read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Paraphrase proceeds in relation to them Annon spiritum meum filiis hominum indidi Have I not put my spirit into the sonnes of men an evident proof of their understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a notion of putting one thing into another which consequently may be resolved to be the general acception of the active Verb and then that which is so put doth abide in it as in a repositorie of some sort or other such is a sheath to a sword a prison to him that is put into it a cabinet to that which is laid up in it the body to the soul as long as the man lives As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my spirit or breath that sure is that breath breathed by God into man Gen. 2. 7. by which he became a living soul see Jam. 4. a. Spiritum meum filiis hominum indidi I have given my breath or spirit afflatus Dei in Tertullian to the sons of men saith the Hierusalem Targum there according to that of Seneca Ep. 66. Ratio nihil aliud est quà m in corpus humanum pars Divini spiritûs mersa Reason is nothing else but a particle of the Divine spirit immersed in a man's body and so in the Poet is a man's soul called divinae particula aurae a particle of the divine breath or spirit From hence the meaning of those words is clear My spirit shall no longer be shâ—athed in man that is the souls which I have breathed or given to men the sons of Adam and which are sheathed in them imprisoned detained unprofitably shall no longer continue or abide in them so saith S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My spirit shall not alwaies abide among these men is in stead of I will not suffer them to live any longer and this as a figurative obscure expression is twice afterward set down more clearly the Lord said I will destroy man whom I have created from the face of the earth v. 7. and the end of all flesh is come before me and I will destroy them from the earth v. 13. It must here be farther observed that in the latter part of that third verse is added first the reason of that sentence of God secondly the space in his long-sufferance designed before which was past it should not be executed The former in these words For that he also is flesh that is extremely given to the satisfying of the flesh that Age being a most carnal and abominable Age used ordinarily by the Jewes under the phrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the age of the deluge for an example of all impiety and that I suppose here meant also by the earth was corrupt before God ver 11 and 12. the corruption there as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Apostles signifying all manner of unnatural lust and villanie And for the latter it is evident that they were allowed six-score years to repent in and avert the judgment and that Noah was sent to preach repentance to them by denouncing the judgment and building the Ark. Ecce dedi ut resipiscentiam agerent Behold I have given them that space that they might repent saith the Hierusalem Targum And accordingly this Age is ordinarily and by way of Proverb used by the Jewes as an evidence and example of God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his patience and long-suffering to sinner's before he comes to punish them And when the judgment came upon that world of ungodly men yet a remnant was delivered Noah and his family in the Ark from perishing in the waters By this explication of that verse in Genesis as it already appears how perfect a parallel that was of God's dealing with the Jewes giving them time to repent delivering all that did repent and destroying the whole nation besides so it is evident that from thence this verse of S. Peter's may be interpreted For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirits in the prison or custodie or sheath here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying any kind of receptacle Rev. 18. 2. are those souls of men that lay so sheathed so uselesse and unprofitable in their bodies immersed so deep in carnality as not to perform any service to God who inspired and placed them there and 't is elsewhere a figurative speech to express wicked men who are called prisoners in prison that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 42. 7. and ch 49. 9. and bound in prison Isa 61. 1. they the thoughts of whose hearts were evil continually v. 5. To these Christ that is God eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 went and preached in or by that Spirit by which he was now raised from the dead where first the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is used not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God according to the generall opinion of the antient Fathers of the Church that he which of old appeared to the Patriarchs was not the first but the second person in the Trinity Christ the Sonne not God the Father and that those appearances of his were praeludia incarnationis prelusory and preparative to his taking our flesh upon him And accordingly those verses of the Sibylline Oracle which introduce God speaking to Noah about the Ark and setting down the speakers names by Numbers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
thing so distributing it to them that want as counting your selves but stewards of those many gifts and liberalities of God I see note on c. 3. e. and discharging that office as it ought to be discharged to the greatest advantage of others 10. As every man hath received the gift even so minister the same one to another as good stewards of the manifold grace of God Paraphrase 10. Every one as he hath received wealth or any other good thing so distributing it to them that want as counting your selves but stewards of those many gifts and liberalities of God I see note on c. 3. e. and discharging that office as it ought to be discharged to the greatest advantage of others 11. If any man speak let him speak as the oracles of God if any man minister let him do it as of the ability which God giveth that God in all things may be glorified through Jesus Christ to whom be praise and dominion for ever and ever Amen Paraphrase 11. He that teacheth the people let him do it with that uprightnesse as becomes one that is a steward or dispenser of the oracles of God He that exercises liberality to the poor see note on Luk. 8. a. let him do it in proportion to that estate which God hath given him that so God may be glorified in his gifts that is receive honour by that use which is made of them by your obedience to the Gospel of Christ who is God blessed for ever Amen See Rom. 9. c. 12. Beloved thinke it not strange concerning the note e fiery trial which is to try you as though some strange thing happened unto you 13. But rejoice in as much as ye are partakers of Christ's sufferings that when his glory shall be revealed ye may be glad also with exceeding joy Paraphrase 13. But count it matter of joy to you that thereby you are made like unto Christ in suffering and then as there was a resurrection of Christ after his suffering and that resurrection the more glorious because of that forerunner so after these sufferings of yours there will be a glorious revelation and coming of Christ that spoken of Mat. 24. see note on 2 Thess 1. a. to the destruction of those crucifiers of Christ and persecuters of Christianity after which you shall have a great calm and tranquillity and that will be matter of exceeding joy to you 14. If ye be reproached for the name of Christ happy are ye for the spirit of note f glory and of God resteth upon you on their part lhe is evil spoken of but on your part he is glorified Paraphrase 14. In the mean whatsoever contumely or persecution ye suffer for your Christian profession's sake it is the happiest thing that could befall you For by your being reviled for being Christians it seems the very same condition which was in Christ incarnate and wherein his power was most evident and the very spirit and temper of God is in you which temper of Christ is looked upon with reproach by them of the world not conceiving how suffering an become a God but by you who have imitated it by your own sufferings it is commended and glorified 15. But let none of you suffer as a murtherer or as a thief or as an evil doer or as note g a busie-body in other mens matters 16. Yet if any man suffer as a Christian let him not be ashamed but let him glorifie God on this behalf Paraphrase 16. But if keeping himself innocent from these and the like he yet fall under persecution for the faith of Christ and discharge of his Christian duty let this be matter of rejoicing to him and of thanksgiving to God 17. note h For the time is come that judgment must begin at the house of God and if it first begin at us what shall the end be of them that obey not the Gospel of God 18. And if the righteous scarcely be saved where shall the ungodly and the sinner appear Paraphrase 18. And if the righteous have a compensation or portion of misery in this life Prov. 11. 31. and though he escape yet do it through many afflictions then how fearfull is the expectation of ungodly sinfull men 19. Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well-doing as unto a faithfull Creator Paraphrase 19. By all this it appear to be most reasonable that they that suffer in Christs cause bear it patiently and quietly never doing or attempting any unlawfull thing to cast the crosse off from their own shoulders but committing their lives and every thing to God who having created all and so being able to preserve them as easily if he please and being most certain to perform all his promises to every faithfull servent of his will certainly preserve them if it be best for them and if he do not will make their sufferings a passage to and enhaunsment of their glory Annotations on Chap. IV. V. 1. Suffered in the flesh What is here meant by suffering in the flesh or as the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the flesh which we are to doe by way of correspondence to Christ's crucifixion doth not only appear by many other phrases elsewhere as being dead to sin crucified with Christ noting thereby mortification and forsaking of worldly sinfull courses but also by the distinct words here added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath ceased from sin which referre the phrase here to reformation of wicked lives not to suffering of afflictions as the words might be thought to signifie And this irrefragably appears by v. 2. That we should no longer live the rest of our time in the flesh to the lusts of men but to the will of God Which verse if it be compared with that harder phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judged to the flesh according to men v. 6. it may possibly give some light to the explication of it For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lusts of men ver 2. may well be answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the flesh according to men v. 6. noting thereby the customary sinfull lusts of the Gentiles as on the other side the will of God v. 2. is all one with the spirit according to God the godly spiritual inclinations dispositions and then why may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living no longer that is dying be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be judged or condemned or sentenced to death For when all the phrases that belong to Christ's sufferings Crucifixion Death Burial are applied by accommodation from Christ to the Christian in respect of his dying to the flesh to the world to sin and when the opposite to being judged is living and when that opposition is strictly observed in all other parts of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉
idem qui Algode it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Algordi that is Gordieus in quo requievit navis illa Navis Noae cui pax the hill Themanim which is also called Algordi on which the Ark rested the Ark of Noah So Agathias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about the Cardian mountains at the town called Themanim that is the eight V. 12. Made to be taken The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 catching is here in an Active sense to prey or take or catch and not to be taken and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made for taking are creatures beasts or birds of prey vultures So Job 24. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred by the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to catch is in the Chaldee Paraphrase expressed by rising up early to their prey So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also here in an Active sense and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or for the corrupting or defiling or polluting of others In reference to which it is that the creatures which are caught and torn by wild beasts the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are by the Law counted unclean or polluted Lev. 17. 15. see Excerpta Gemarae tr Sanhedr c. 1. § 7. and ordinarily by the Rabbines set to signifie all forbidden meats as if the lungs of any thing have a hole in them they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is torn by wild beasts saith Elias Levita in Thisbi p. 139. And so these vicious lustfull filthy Gnosticks that like the Sodomites force and corrupt all that come in their way and by making them their prey doe also defile and pollute them as those creatures that are torn by wild beasts are accounted polluted are here said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like those land-vultures born to take and pollute and nothing else and I suppose are noted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forcers snatchers ravishers 1 Cor. 5. 10. See Note h. on that Chapter V. 13. Deceivings That which is read here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in deceits may not improbably be mistaken by the scribe for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their Christian feasts instituted in order to maintaining of Charity but defiled by the luxurie of carnal Gospellers Thus it is read in Jude v. 12. which in most things is agreeable with this second of Peter and that verse in the other parts of it is directly parallel to this there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spots as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spots and blemishes there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feasting together as here in the same word and so probably also in this word which differs so little from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it might be easily mistaken for it V. 14. Full of adulterie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies distinctly an adulteresse not adulterie and the phrase of having eyes full of her is very agreeable to that of the Rhetorician cited by Plutarch De verecund who discribing an impure unchast person an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one without shame rhetorically said of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he had whores in his eyes in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is an equivocal word and signifies both a maid or virgine opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whore and the pupilla oculi the apple of the eye also and is therefore made use of in that Rhetor. V. 15. Bosor The name Bosor here is Beor in the Old Testament the Hebrew being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Chaldee pronouncing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by S. and accordingly the Arabick translation reads here the sonne of Beor the same that as here so Jude 11. Rev. 11. 14. is made use of to exemplify the Hereticks that were thus easily crept into the Church the Gnosticks so often spoken of As for the fitnesse of representing this heresy by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the way of Balaam three things may especially be observed First that he being a Prophet of the true God did yet join in Idol-worship with the King of Moab Num. 22. 41. being taken up with him into the high places of Baal and 23. 2 14 29. building altars and offering up sacrifices there And this was remarkable in the Gnosticks whose whole Divinity was a mixture of Christian and Jewish with Heathen doctrine they made no scruple for the saving or gaining any thing to themselves to join with those who offer'd sacrifice to Idols Secondly that he complied and joined in faction with the Moabites and Midianites the enemies of God's people was very willing to assist them to his uttermost and when God permitted him not to curse Israel yet he associated with the Midianites as appears Num. 31. 8. where he is found with them in the battail And the same was signally observable of the Gnosticks who alwaies complied with the persecuters of Christianity whether Jews or Heathens and were the bitterest enemies the Orthodox Christians had Thirdly that he gave counsel to the King of Moab how to corrupt and bring a Curse upon the Israelites by enticing them into uncleannesse in the matter of Peor Num. 25. 1. and 31. 16. And the same did the Gnosticks corrupting all that could be wrought on by their unclean doctrines and practices see Note on Jude f. And as they were parallell in their sinne so were they in their ruine also When the Midianites were destroyed by Israel Num. 31. Balaam also the sonne of Beor they slew with the sword v. 8. And so when the Jewes were destroyed by the Romans the Gnosticks that complyed with them were found among them and destroyed also V. 17. Tempest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by Hesychius rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes is by him best expressed elswhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the violence of a strong wind To this Phavorinus adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darknesse with a violent wind And so it is here fitly set to signifie that black wind as it were of dark heathen error and practices by which these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clouds to which Saint Jude addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 empty waterlesse clouds the Gnosticks are driven and carried about to which therefore is apportioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the blacknesse of darknesse for ever in the end of the verse V. 22. Sow that was washed The Hebrew word for a swine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is deduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rediit reversus est returning to note this quality of the swine taken notice of by this proverb of returning to the mire again CHAP. III. 1. THis second Epistle beloved I now write unto you in both which I stirre up your pure minds by way of remembrance Paraphrase 1. I have now written two Epistles to you both to the same purpose to be remembrancers to you whose minds remain yet
affirm that these wordsare certainly supposititious But for the Catholicks that maintain the doctrine asserted by the first great general Councils against the hereticks of the Church they had no such need of inserting and forging these words their cause might be otherwise maintained if these words were expunged and put out of the Canon first by the form of Baptism Mat. 28. 19. instituted by Christ which first clears the distinction of the Father the Son and holy Ghost as fully as this and secondly by making them the object of our faith supposeth each to be God as well as any the holy Ghost and the Son as well as the Father which being supposed the Unity may from thence be collected also by force of Eph. 4. 5. where parallel to the one Baptisme is added one God and Father of all nothing the one form of Christian Baptisme In the name of the Father and the Son and the holy Ghost to be the entring of us into the faith and name of the one God Secondly by the expresse words of Christ I and my Father are one John 10. 30. which affirming the unity of the Father and the Son leaves no place to doubt of the like unity of the holy Ghost also Thirdly by the Apostles swearing by Christ and which is all one calling to witnesse the holy Ghost Rom. 9. 1. which is an act of Divine worship appropriated to God by whom onely we are to swear Fourthly by the Apostle's praying to our Lord Jesus Christ for his grace to the holy Ghost for his communication or liberal effusion of his gifts as well as to God the Father for his love which is become the solemn form of Apostolical benediction at the end of the Epistles Fifthly as far as concerns the holy Ghost by Act. 5. where deceiving or robbing the holy Ghost v. 3. is lying to God v. 4. and 1 Cor. 12. 11. where the Spirit as a person is said to work and to divide to every one according as he will Lastly as far as concerns Christ who bath been most eminently opposed by all sorts of hereticks from the Gnosticks to the Arians and Photinians by the frequent Doxologies or forms of giving glory to Christ in the very same style as the Jews from whom those forms are taken customarily and solemnly made use of to acknowledge the God of Israel to be the eternal God see Note on Rom. 9. c. By all which much more it appears how impertinent and unnecessary it was for the Orthodox to feign and forge these words and withal how easie for their enemies to have disproved them and detected their forgery if they had attempted it and how much more temptation there was on the hereticks side to free themselves from the importunity of this place by rasing that out of their Bibles which could not otherwise be perswaded to comply with their pretensions And accordingly as in S. Cyprian who wrote before Arius was born and consequently before the time in which there could be any motive to have made this insertion the words are distinctly found l. De Unit. Eccles Dicit dominus Ego Pater unum sumus iterum de Patre Filie Spiritu sancto scriptum est Et hi tres unum sunt The Lord saith I and my Father are one and again of the Father Son and holy Ghost it is written And these three are one And in like manner Tertullian Contra Praxeam Quitres unum sunt which three are one So it is confessed of S. Hierome that he asserted the truth of our reading from the Greak Copies which he had and defended it against all publickly complaining and contesting it that in those Copies where it was wanting it was omitted or rased out by the fraud of hereticks and so S. Ambrose saith that the hereticks did erade that place And this was so farre from yielding matter of recrimination against the Orthodox in those daies that some learned men who have expressed their opinion that the addition of these words is supposititious have laid that to the Arians charge also who say they from thence desired to conclude that the Father Son and Spirit are one only by consent in this testimony as the water and blood and spirit are said to be But with how little reason this is suspected appears already by what hath before been said and needs no farther answer or refuting It were here easie to deduce the doctrine of this verse as it is most largely set down from the tradition of the Church through all times I shall only affix some few testimonies before the time of the first Council of Nice since which there can be no place of dispute In the first Age that of Clemens Romanus is observable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God lives and the Lord Jesus Christ and the holy Ghost A testimony produced out of him by S. Basil the Great c. 29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where speaking of the Doxologie as one especial Apostolical tradition and reckoning up the antients from whom it was derived he urgeth this saying of Clemens for the use of it In the second Century we have Justine Martyr Apol. 2. pro Christianis who having mentioned the Father of righteousness he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Him and the Son coming from him and the prophetick Spirit we worship and adore A tract also there is cited by Leontius Hierosol and by Euthymius owned as Justin's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the holy and coessential Trinity which if genuine will clear the whole matter for there we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God of all who is known in Father Son and holy Ghost and of them all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these three partake of one and the same essence have one and the same divinity and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three persons asserted and cited from S. Paul 2 Cor. 13. 13. and from Christ Mat. 28. 19. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unity in Trinity and Trinity in Unity So again the Author of the Questions and Answers ad Orthodoxos under Justin's name resp ad Quaest 139. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is one God in the coexistence of three divine subsistences differing from one another not in essence but in the manner of existence So Athenagor as in his Ambassie for the Christians who were by the heathens looked on as Atheists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who would not wonder to hear them called Atheists who acknowledge God the Father God the Son and God the holy Ghost and demonstrate their power in the Union and their distinction in the order So Clemens Alexand. in the conclusion of his Paedagogus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the only Father and Son-with the holy Ghost one in all things c. So in the third Centurie Origen is by S. Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reckoned among the assertors of this Tradition l. 6. Comm. in Johan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Deity of the Trinity
which is to be adored and on the Romans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Deity of the holy Ghost So Dionysius Bishop of Rome cited by Athanasius in Epist de Decret Synod Nic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These that is the true disciples of Christ evidently know that the Trinity is preached by divine Scripture but that three Gods are not preached by the Old or New Testament So Tertullian against Praxeas Deum unicum quidem sed cum oeconomia esse credendum expavescunt ad oeconomiam numerum dispositionem Trinitaetis divisionem credunt Unitatis quando Unit as ex semetipso derivans Trinitatens not destruatur ab illa sed administretur We are to believe one God but with the oeconomie or administration they are affrighted at the oeconomie and think the number and order of the Trinity is the division of the Unityâ— when indeed the Unity deriving the Trinity from it self is not destroyed by it but administred And Ecce dico alium esse Patrem alium Filium alium Spiritum sanctum non tamen diversitate alium sed distributione nec divisione alium sed distinctions Loe I affirm the Father to be another the Son another the holy Ghost another yet not another by diversity but by distribution nor another by division but distinction And Qui tres unum sunt non unus Quomâ—do dictum est Ego Pater unum sumus ad substantiae unitatem non ad numeri singularitatem These three are one nature not one person as it was said I and my Father are one for the unity of the substance not the singularity of the number The like place out of S. Cyprian was before produced and this text from 1 Joh. 5. made use of for the asserting it And so we see the truth of what we find in the debates of the first Nicene Council on which their decrees are founded Christum consubstantialem Filium Patri juxta olim traditam Ecclesiae Apostolicam fidim expressis testimoniis demonstrantes that the doctrine of the consubstantiality of Christ the Son to the Father is by express testimonies demonstrated to be according to the Apostolick faith of old delivered to the Church and that of Hosius in the name of the Council Trinitatem individuam ineffabilem unam divinitatem candem ipsius essentiam esse credentes eandem confitemur juxta nobis ab initio traditam ipsius fidei dogmatum integritatem à Domino per sanctos ejus Apostolos à sanctis ejus Apostolis à sanctis antiquis nostris Patribus qui Apostolorum sanctam fidem illibatam conservaverunt We believe the individual Trinity the ineffable one Godhead and that the essence thereof is the same and we confesse it the same according to the integrity of the doctrines of the faith from the beginning delivered to us from our Saviour by his holy Apostles and from his holy Apostles and from our holy antient fathers who conserved the holy faith of the Apostles intire So in Athanasius's Epistle to the Africans telling them of the Acts of the Council and of the decree of adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the consubstantiability of the Son with the Father he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bishops in the Council did not invent these words for themselves but having testimony from their fathers thus they wrote For there were antient Bishops about one hundred and thirty years before that Council both of Rome and of this city who reprehended those who affirmed the Son to be a creature and not consubstantial with the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this Eusebius Bishop of Caesarea acknowledged who having formerly gone on in the Arian heresie but afterward subscribed to the Council of Nice wrote and confirmed it with his own words saying We have found some of the antients considerable persons and eminent Bishops and writers which concerning the Divinity of the Father and the Son used the word Consubstantial And these words of Eusebius are at length to be seen in his Epistle in Theodoret l. 1. c. 11. All which being evidences of the doctrine of the Church before the Council of Nice are of full force to demonstrate that which I have now in hand viz. that the Catholicks in their controversie against the Arians had no occasion to insert these words and that this was the doctrine of the Church before that Council of Nice Much more might be added on this subject This I have chosen to say on so great an occasion once for all V. 14. Aske any thing according to his will ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 asking according to God's will seems to comprehend two things the first in respect of the matter of his prayer that that be according to God's will and the second in respect of the disposition of the petitioner that he duly be have himself in asking according to God's will For the former of these the matter of the prayer that must be according to the will of God and so it may be two waies First by being not only perfectly lawful and so not contrary to his will for so is every indifferent thing which we have no reason to be confident that God will grant us upon our demand but also good and acceptable in the sight of God such is the gift of his Spirit Luc. 11. 13. such the increase of faith which the Disciples prayed for meaning thereby God's gift of grace so farre as to enable them thus to grow and increase not the habit or degrees of the habit of that vertue for those are regularly to be acquired by our acts or exercises of that strength which God bestowes our making use of that talent intrusted to us to which his promise of more grace is confined whilst from him that laies it up in a napkin he takes away that which he hath nor again the acts of that vertue for those are no otherwise given us by God then as he gives us strength to perform them which the Apostle expresses by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2. 13. his working in us to work or doe upon which the exhortation is founded of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 working and working out our own salvation Secondly it may be according to his will by being agreeable to his wisdome which alwaies bounds and limits and determins his will And thus a thing may be supposed to be three waies First when that which is prayed for is not contrary to any decree of God which being an act of his will is also an efflux of his incomprehensible wisdome This decree of God is to us expressed by God's oath past on any thing which makes it immutable Hebr. 6. 17. as when of the provokers Hebr. 3. 18. God sware that they should not enter into Canaan for in that case it was certain that neither Moses's prayers for them nor their own for themselves should prevail to reverse it though that others who did
said Note on Jam. 2. c. and Note on c. 3. f. viz. to waver or doubt And accordingly if it be here rendred as in reason it must and by Analogie with the use of the word in other places it will be necessarie to adhere to the reading of the Kings MS. which the vulgar Latine also appears to have followed and Nominative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will have no sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some indeed viz. those that waver though they are not yet faln off either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have pity on them and out of compassion to such weaklings doe all that may tend to the settling or confirming them or else as the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reprove them after the manner of fraternal correption and admonition by that means timely to reduce them to perseverance and constancy before yet they fall off and make shipwreck of the faith whereas others that are already faln must be more nimbly handled even snatch'd out of the fire c. A PREMONITION Concerning the Interpretation OF THE APOCALYPSE HAving gone through all the other parts of the New Testament I came to this last of the Apocalypse as to a rock that many had miscarried and split upon with a full resolution not to venture on the expounding of one word in it but onely to perform one office to it common to the rest the review of the Translation But it pleased God otherwise to dispose of it for before I had read with that designe of translating only to the end of the first verse of the book these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which must come to passe presently had such an impression on my mind offering themselves as a key to the whole prophecie in like manner as this generation shall not passe till all these things be fulfilled Mat. 24. 34. have demonstrated infallibly to what coming of Christ that whole Chapter did belong that I could not resist the force of them but attempte presently a general survey of the whole Book to see whether those words might not probably be extended to all thy prophecies of it and have a literal truth in them viz. that the things foretold and represented in the ensuing visions were presently speedily to come to passe one after another after the writing of them But before I could prudently passe this judgment which was to be founded in understanding the subject-matter of all the Visions some other evidences I met with concurring with this and giving me abundant grounds of confidence of this one thing that although I should not be able to understand one period of all these Visions yet I must be obliged to think that they belonged to those times that were then immediately ensuing and that they had accordingly their completion and consequently that they that pretended to find in those Visions the predictions of events in these later ages and those so nicely defined as to belong to particular acts and persons in this and some other kingdomes a farre narrower circuit also then that which reasonably was to be assigned to that one Christian prophecie for the Universal Church of Christ had much mistaken the drift of it The arguments that induced this conclusion were these First that this was again immediately inculcated v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the time is nigh and that rendred as a proof that these seven Churches to whom the prophecie was written were concerned to observe and consider the contents of it Blessed is he that reads and he that hears c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Arethas that so hears as to practise for the time or season the point of time is near at hand Secondly that as here in the front so c. 22. 6. at the close or shutting up of all these Visions and of S. John's Epistle to the seven Churches which contained them 't is there again added that God hath sent his Angel to shew to his servants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things that must be speedily or suddainly and immediatly upon the back of that are set the words of Christ the Author of this prophecie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold I come quickly not in the notion of his final coming to judgment which hath been the cause of a great deal of mistake see Note on Mat. 24. b. but of his coming to destroy his enemies the Jews c. and then Blessed is he that observes or keeps the prophecies of this book parallel to what had been said at the beginning c. 1. 3. Thridly that v. 10. the command is given to John not to seal the prophecies of the book which that it signifies that they were of present use to those times and therefore to be kept open and not to be laid up as things that posterity was only or principally concern'd in appears by that reason rendred of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the time in nigh the same which had here at the beginning been given as the reason that he that considered the prophecies was blessed in so doing This being thus far deduced out of such plain words so many times repeated the next thing that offered it self to me was to examine and search what was the designe of Christ's sending these Visions in a letter to the seven Churches For by that somewhat might generally be collected of the matter of them What that designe was appeared soon very visibly also from plain words which had no figure in them viz. that they and all Christians of those times being by the terrors of the then pressing persecutions from the Jewes and by the subtle insinuations of the Gnosticks who taught it lawfull to disclaim and forswear Christ in time of persecution in danger of lose their constancy might be fortified by what they here find of the speedinesse of Gods revenge on his enemies and deliverance of believers that continued constant to him This is the full importance of c. 1. 3. and the same again c. 22. 7. Blessed are they that keep c. for the time is nigh So in the proeme or salutation by John prefix'd to this Epistle of Christ which from v. 4. to v. 9. was the result of his observations upon the Visions and was not any part of the Visions themselves and so gives us his notion and interpretation of this matter we have these words v. 7. Behold he cometh with clouds c. Where the coming of Christ being a known and solemn phrase to signifie remarkable judgment or vengeance on sinners and in the first place on the Jewes that crucified him and deliverance for persevering believers see Note on Mat. 24. b. and the addition of the mention of clouds referring to Gods presence by Angels the ministers of his power whether in punishing or protecting this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or coming in the Present agrees perfectly and literally with what was before observed of the speedinesse of its approach at that time is
that is by impulsion of the Spirit of God and Ephes 3. 3. by Revelation that is by Christ's speaking to him from heaven and other the like vision which it appears he had 2 Cor. 12. 7. God made known to me the mystery In other places the word is used in a greater latitude for and exposition or interpritation of any sacred figure c. however come by though not by immediate inspiration from God the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Hebrews expounding of difficulties see Note on 1 Cor. 14 b. and yed more widely 1 Pet. 1. 7. for Christ's revealing himself in judgment on his adversaries and rescuing the faithful But here it is according to strict idiome to more then vision or prophecie and so the title of Enochs book citied Jude 15. was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Revelation of Enoch but in S. Jude's style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prophecy of Enoch And if in this notion of the word which is peculiarly that which here and c. 1. 1. belongs to it M r brightman intituled his comment on this book Apocalypsim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rlevelation of the Revelation as it seems he did by applying the words of Scripture The Lord hath spoken who can but prophesie to his own performances in that Comment adding that God not onely speke of old by dreams and visions but daily now whensoever he inlightens the minds of his servants to the fetching out any hidden truth of his word and that when God doth thus communicate with any he understandeth a necessary imposed on him to makee it known to others and that the danger is not shâ—wn to him for his own private sake I cannot but affirm that be hath grossely mistaken his businesse and endevoured to impose false prophecies upon his Reader For though by the help and grace of God sought onely by prayer and by the use of means instrumental to that end subordinate to that grace such are comparing Scripture with Scripture and Prophetick expressions with the Prophetick style and Symbols with Symbols and the observation of the use of words and phrases in the sacred dialect it be possible to attain to the expounding or revealing some secret senses of Scriptures which without the uses of these means will not be attainable yet may not the interpretations of any meer man which hath not the gift if prophecie pretend to be the word of God And whosoever shall professe thus to reveal the Revelation by God speaking to him and doth not evidence his calling and mission prophetick especially if he pretend to have learn'd from the Revelation things so distant from what there we read as are Germany and France and Britanny of this last Century from the Churches of Sardis Philadelphia and Laodicâ—a in Asia then in being when S. John by Christ's appointment wrote this prophecie to them must needs be look'd on as a false seer or false prophet And this is done by Master Brightman in expresse words saying that he had learn'd out of the Apocaelyesp that a most heavy trial was now suddenly to invade the Christian world as if what was said to be sudden near 1000 years since were sufficiently fulfilled by being near at hand fourty four years ago that the Churches of Britian Germany and France were most favourably admonished of this tempest by Epistles written to them by name that he by divine impulsion or direction or what else divinitus can signifie found these very Epistles which signifie this thing and from the inscriptions of them understood to whom they were sent and durst not but dispatch them to them left either by intercepting or concealing them he should be condemned of wrong offered to the divine Majestly And that those Epistles do not foretell this by any doubtful conjecture but teach in clear words what he thus thinks fit to affix on them The least that can be said of this is that 't is the adding to the prophecies of thus book c. 22. 18. the odtruding his own fancies for Divine revelations And if the â—ad calamities which have befaln this British Church since the writing of this New Apocalypse of his be conceived to conclude 〈◊〉 a true Prophet in his presaging against the Angel of that Church it will be as reasonable to ascribe divinity to the heathen Auguries and Oracles also as oft as any part of the event followed any one of them whereas indeed of any contingent future event there being only two things possible either that it will or that it will not come to passe and prescutions and schisms and commotions and seditions and changes of Government being so frequent that whatsoever Church or Kingdome hath long withstood such onsets may at last by some advantage industriously sought and maliciously laid hold on not improbably sink and fall under them whatsoever is or can bee foretold in this kind with any common prudence will not be improbable to fall out in some part within fourty of fifty space Nay whatever 't is some advantage it will have toward the completion by having been foretold As when by the flying of the birds so casual unsignificant a thing as that the Roman Augurs promised the souldiers a victory on that side the courage thus infused into them by believing that prediction did oft contribute very much to the obtaining the victory the same may in some measure be said in this particular But much more considerable is the influence and consequence of that doctrine which is so frequently inculcated by the Expositors of this Book That the people are they that must pull dowm Antichrist whilst Kings espouse his cause then which nothing can be more effectual and direct toward the raising and somenting of commotions to which the prosperity of them is as probably consequent as victory to the number and courage of an Army and so though the prescience of God which is not his decree and the predictions of true Prophets which are but rayes of that prescience have no proper immediate influence on the effect noting of causality in them yet these vain delusions of those false Prophets may have had much of improperly so called yet real efficiency and if so designed by them of guilt in them All which proves the wickednesse and dangerousnesse of such designes but gives no Authority to the interpretations Having said thus much in general of Master Brightman's Apocalypse I shall not think it amisse to give the Reader some view or taste of his way of interpreting and the grounds where with he contents himself And it shall be by mentioning his explications of the prophecies of the seven Churches which are it themselves the most clear and intelligible of any part of the whole book as belonging peculiarly and by name to the chief Episopal Sees of Asia sufficiently known to all and in respect of the matter and expressions used in them more perspicuous then almost any part of the prophecies of Isaiah but
Ib. The seven spirits There is some question what is here meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seven spirits Some interpret them to be the holy Ghost in respect of the seven graces of that Spirit some the several operations of God's providence which they conceive to be mentioned ch 5. 12. and noted by the seven eyes Zach. 4. 10. and Rev. 5. 6. which are there called the seven spirits of God sent unto all the land but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is more reasonable to understand the Angels by them saith Andreas Caesariensis So Clemens Alexandrinus Strom. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there are seven which have the chiefest power the first-begotten princes of the Angels where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first-born princes is sure taken from Dan. 10. 13. where the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chief princes of which Michael is there said to be one or of the first So Tobit 12. 15. Seven holy Angels which present the prayers of the Saints And there appears no reason why the seven eyes in Zachary and here chap. 5. 6. interpreted the seven spirits of God should not be the Angels of God the same that stood before God chap. 8. 2. as here they are before his throne it being ordinary for the Officers employed by persons to be called eyes These seven Spirits we find again ch 4. 5. where in reference to the number of the lamps on the candlestick in the Sanctuary they are called seven lamps And they there seem to referre to the seven deacons in the Church of Jerusalem God being before likened to the Bishop and the Saints to the 24 Elders And if it be thought strange that John should pray for Grace and Peace from the Angels which here he seems to doe from the seven Spirits I answer first that these and the like words Peace be to or with you are but a form of greeting or salutation which includes in it all good wishes of the things mentioned but not a solemn praier to those persons named in the form This may appear by Christ's taking leave of his Disciples Joh. 14. 27. where he tels them he leaves peace with them and gives his peace to them that is he takes his leave of them greets them at parting and bids them not be troubled at it nor affrighted adding that he gives it to them not as the world gives it that is he greets them heartily and affectionately and in doing so doth more then in the world is wont to be done by such salutations Men are wont to use these words Peace be to you c. formally and by way of civility but oft doe not wish it when they say it and can never doe any more then wish or pray for it but Christ bestowes it by wishing it Where first Christ uses this greeting and yet doth not pray to his Father in doing so but actually bestows it and saith he gives it them nay the men of the world are said to give it though not as Christ doth Both which note a difference betwixt such salutations and praiers But then secondly supposing it a praier yet the action of praier being not address'd to the seven spirits whether immediately or terminatively there can be no inconvenience from thence to define the spirits to be Angels For 't is certain that the Angels are used by God as instruments to conveigh his mercies to us and the word Peace as the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in salutations especially signifies all kind of mercies all prosperity and then those mercies come from the Angels immediately though originally from God And accordingly Jacob in blessing Joseph's sons having mentioned God before whom his fathers did walk the God which had fed him all his life Gen. 48. 15. adds ver 16. the Angel which redeemed me from all evil that is the Angel by whom as by an instrument or servant God had done this for him and which had so often appeared to him blesse the lads c. where though he praies not to the Angel but to God yet he may and doth pray that God would continue to use the Angel's service in blessing the lads which he had used in blessing him And if it be farther objected that these spirits here are named before Christ and therefore must not be Angels I answer first that the order of setting down is no note of dignity or priority in the Scripture In these benedictions the Lord Jesus is generally named before God the Father And secondly if the spirits should signifie the various operations of the Divine providence as some or the graces of the Spirit as others would have them signifie this inconvenience will also hold against either of those that they should be named before the second person in the Trinity and a farther inconvenience also that grace should be said to come from graces or from operations or that any thing but persons God or Angels should have to doe in conveighing grace and peace unto us But then thirdly the reason why the mention of Christ is left to the last place is evident First because the Angels being God's attendants are accordingly joyned with him not as one equal with another but as servants following the Master And secondly because there was more to be said of Christ then the bare naming him as appears v. 5 6 7. which made it more convenient to reserve his mention to the last place in which that might most commodiously be spoken V. 6. Kings and priests This phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken out of the Jerusalem Targum Exod. 19. 6. There the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kingdome of priests but that Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings and priests and the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a royal priesthood From the Septuagint S. Peter 1 Pet. 2. 9. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a royal priesthood writing to the Jewes of that dispersion which had the Septuagints translation in their hands and S. John here and ch 5. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings and Priests in respect of those Jewes again who had that Targum in their hands also And the meaning of both the phrases is to be conceived the same agreeing with the first notation of the Hebrew phrase a kingdome of priests that is a nation not going on in the waies or customes of other people but populus alius a several distinct people as the Targum reads it v. 5. consecrated as it were and set a part for the service of God as the Priests office is to wait upon God's service continually Such were the Jewes to be by God's command and by their entring into covenant with God Exod. 19. 6. And such must the society of Christians be now with Christ who requires them to perform these offices of Devotion and that in publick assemblies instituted for that turn not only at some few set feasts or times but continually morning and
potens urbs orbis Domina Maledictionem quam tibi Salvator in Apocalypsi comminatus est potes effugere per poenitentiam I will speak to thee who hast blotted out the blasphemie written in thy forehead by the confession of Christ Thou potent city thou city Mistress of the world Thou mayest avoid the curse which Christ in the Apocalypse hath threatened to thee by repentance adding cave Joviniani nomen quod de Idolo derivatum est beware of the name of Jovinian which is derived from the Idol-god Jupiter and this peculiarly in respect of those remaining heathens and hereticks which now at the time when S. Hierome wrote not long before the coming of Alaricus were at Rome and at length set up their Idol-service again in the time of the siege and were signally destroyed at this taking of it So again S. Hierome in praefat de Spiritu S. speaking of Rome Cùm in Babylone versarer purpuratae meretâ—icis essem colonus When I lived at Rome and was an inhabitant of the purple whore All noting this heathen Rome to be the subject of these prophecies This being here set down obscurely in prophetick style by way of Vision was but darkly understood before the coming of it yet so far expected by Christians that the heathens did take notice of this their expectation and looked upon them as men that had an evil eye upon that City and Empire and mutter'd ruine to it Thus in Lucian's Philopat or whose soever that Dialogue is if it were not his the Christians character'd though not named by the mention of the Trinity in the beginning of the Dialogue and described by that scoffer as a sottish fanatick people are brought in as at that time when Trajan under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Emperor toward the end was warring in the East against the Persians and set down as those that wished all ill to the city that is Rome and consequently to that Army in Asia by their discourse of the news of the times betraying their wishes and expectations that it might be defeated by the Persians Thus saith he in the person of Critias of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stooping pallid people that when they saw him they came chearfully toward him supposing that he brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some sad news or other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they seemed to be men that prayed for all that was ill and rejoiced in sad events and their first question saith he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how the affairs of the city and the world went that is of Rome and the Roman Empire as that is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world in the Scripture or else the affairs of the world meaning the Roman enterprise against the Persians and being answer'd by him that all was well they nodded saith he with their browes presently and replyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is not so but the city is in ill condition and afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there should be a change that disorders and troubles should seise upon the city their Armies should be worsted by the enemies adding that they had fasted ten days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and watching all nights and spending the time in singing hymns had dream'd these things which may obscurely refer to these Visions which John saw on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord's day that is probably on the annual day of Christ's resurrection which followed a time of fasting and praying the Christian Lent which as appears by the story of the first times was uncertainly observed in respect of the number of days by some more by some fewer then ten days Or if this be but a conjecture yet the time of seeing visions being in Scripture oft set down after or in a time of fasting as Act. 10. 10. of S. Peter and v. 30. of Cornelius 't is agreeable to the character of Christians whom he desired to describe in that Dialogue thus to set it And then he advises them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to leave off those strange fancies and wicked consultations and divinations which may well refer in his dark manner of speaking to this book of Revelation lâ—st God saith he destroy you for cursing your countrey and spreading such false reports when saith he the Persians are subdued by the Roman forces And so he gives them over as doaters and means not to heed what they say with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That this opinion he conceived of Christians and their ill affection to the Roman Empire and City and their boding ill concerning them was the effect of some sparkles of this prophecy flown abroad among the Gentiles very early even in Trajan's time is more then probable out of these passages thus set down So in a narration of Hippolytus set down by Palladius we have a virgin Christian accused to the heathen Judge at Corinth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as one that blasphemed the seasons and the Kings and the Idols in probability that she foretold evil talked of ruine that should befall the Government or Idolatry of the heathens and that the seasons of it now approached For that is the meaning of the like phrase when the Jews say of Stephen that he ceaseth not to speak blasphemous words against the holy place and the Law Act. 6. 13. for so it follows ver 14. we have heard him say that Jesus shall destroy c. To which it will not be amisse farther to add that the Jews in their paraphrases on the Old Testament taking Rome under the prophetick title of Edom which is very agreeable to the style of Babylon here do frequently foreâ—ell the destruction of it And thereupon they that set out the later Venice Edition of the Bible leave out many passages of the Chaldee paraphrase and the Rabbines looking thus directly against Rome which are extant in the former Venice Bibles and in what hath been printed at Paris by Stephanus As when Obad. 1. Kimchi saith What the prophets say of the destruction of Edom in the latter days they say of Rome they leave out the words of Rome and when 't is there added For when Rome shall be destroyed there shall be redemption of Israel those words are quite omitted So in the last verse of Obadiah the fenced great city of Esau and that fenced city is Rome that latter part is left out again So the Chaldee paraphrase on Lam. 4. 21 22. for thou daughter of Edom hath thou Rome in the land of Italy but those words are left out in that Edition See M. Taylor 's Proeme to the translation of the Jerusalem Targum The like interpretations of Rome for Edom and the destruction thereof may be seen in the Jerusalam Targum Gen. 15 12. where these words Terror tenebricosus magnus cadens super eum are thus mystically rendred Terror is est Babel
tenebricosus hic est Media magnus hic est Graecia cadens iste est Idumaea i. Romanum imperium Illud est imperium quartum quod cadere debet neque resurget in secula seculorum And so again on Levit. 26. 44. after Babel Media Greece they name again regnum Idumaeae meaning no doubt the Roman Empire thereby adding in diâ—bus Gog which that it belongs to the Romans that destroyed Jerusalem and say they should after be destroyed by the Messias see that Paraphrase on Numb 11. 26. in these words In fine extremo dierum God Magog exercitus eorum Hierâ—solymam ascendent manibus Regis Messiae illi cadent They shall be destroyed by the hands of Messiah the King So in the Sibylline Oracles where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beliar or Belial is set to denote the Romanes as appears by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beliar shall come from the Augusti or Romane Emperors at length coming to the great destruction threatned by God under the expression of fire this is to fall upon Beliar peculiarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The flaming power of God shall burn Beliar and all the proud men that trust in him And of the Jews 't is clear that there hath been a tradition among them that in the last days there should come a great enemy which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Armilus which in Hebrew is Romulus lightly changed by the transposition but of one letter see Note on Joh. 11. b. and that he should be destroyed by the Messias which may well be as all the rest but the mistakings of this prophecy here delivered and from hand to hand conveyed among the Jews to their posterity who looking on the Romans as their destroyers thence perswaded themselves that their Messias whom they still expect should destroy them V. 8. She shall be utterly burnt The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is ordinarily rendred shall be utterly burnt may seem to have some difficulty in it and be objected against our interpretation of this Vision because it is known that the desolation and firing by Alaricus Gensericus and Totilas was not an utter desolation or firing of the whole city but of a part thereof And to this the answer is insufficient that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is conflagrare to be set on light fire and doth not necessarily import that fires consuming of all that might be consumed because other expressions here follow in this matter which cannot be so answered as v. 21. where the stone like a mill-stone is cast into the sea which seems to signifie a total destruction and it is added Thus with violence shall that great city Babylon be thrown down and shall be found no longer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so again ver 22 23. The voice of harpers c. and the sound of a mill-stone shall be found no more in thee and the light of a candle shall shine no more in thee c. To all which the answer must be by observing that all these three expressions are phrases taken out of the prophesies of the Old Testament and are in all reason to signifie here as there they shall appear to have signified that is onely as prophetical schemes of expressing a subduing or victory and no more Thus the burning here is an allusion to Dan. 7. 11. his body destroyed and given to the burning flame which yet signified no more then the translating of the Monarchy from the Seleucida to the Romans and proportionably here the subduing this heathen city to the faith of Christ which was the effect of this blow that befell Rome So the throwing the great stone into the sea v. 21. alludes to Jer. 51. 63. Thou shall cast a stone into the midst of Euphrates and say Thus shall Babylon fall and shall not rise c. And yet Babylon long continued a great city though the dominion of it was translated from the Chaldaeans to the Medes And for the voice of the harpers c. v. 23. it alludes to Jer. 25. 10. I will take from them the voice of mirth and the voice of gladnesse the voice of the Bridegroom and the voice of the Bride the sound of the mill-stones and the light of candle And yet Judaea of which that is spoken still had people inhabiting it And so these expressions thus interpreted as in the Paraphrase they have been are perfectly agreeable to the sense which must needs belong to them in these other places where they are used by the Prophets Meanwhile how great the destruction was that now befell that city may competently appear by one testimony of Palladius that lived at that time Lausiac Hist c. 118. in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A certain barbarian tempest which the Prophets of old had foretold seized on Rome and left not so much as the brazen statues in the streets but plundering all with a barbarous madness delivered it up to destruction so that Rome which had flourished a thousand and two hundred years according to the Sibylls word became a desolation V. 13. Slaves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith Julius Pollux signifies when it is taken simply by it self without any additament those that are not bond-slaves but free-men which sell or hire themselves for money 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And this because free-men have power over their own bodies whereas slaves have nothing but souls As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 souls of men the phrase is taken out of Ezechiel c. 17. 13. who speaking of Tyre a city of Merchants saith that they traffick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super anima hominis for the soul of man which S. Hierome renders mancipia slaves and so the latter Greeks call slaves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little souls and so Gen. 12. 5. the souls which they had gotten in Haran may be their bond-servants because as was said slaves have souls though nothing else in their own power V. 23. Thy Merchants Who are thy Merchants here may be thought uncertain because the word thy either may refer to forain nations who trade with thee or else may be thy traders or traffickers the chapmen in Rome In this latter sense some learned men have chosen to take it that the Roman luxury was so great that tradesmen that dealt in selling of commodities lived there like Princes But if we compare this place with what is said of Tyrus Ezech. 27. the former will appear to be the sense of it for there v. 12. Tarshish was thy Merchant and v. 13. Javan c. were thy Merchants and so the meaning is clearly this that the Merchants of other nations that traffick'd with Rome had such vent for their commodities there at any rate that they grew very rich by it CHAP. XIX 1. AND after these things I heard a great voice of much people in heaven saying Allelujah
would have it but to the constant continual production of them not at a few but at all seasons for so the year being the measure of all time bearing fruit as oft as there be moneths in the year must needs signifie the continual constant fruitfulness of it And this was much for the honour of the tree few trees bearing above once a year few in the winter but this every moneth in the year and so the fitter to denote Christian piety to which our Baptisme engageth us and our living in the Church confirms that engagement on us and both to continue to serve God in holinesse and righteousnesse all the days of our lives Ib. The leaves of the tree The leaves of a tree that beareth fruit are of use to guard and preserve the fruit and besides they are many of them medicinal and so both in Ezechiel and here they are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for healing or medicine That which is most probably here meant by these leaves of this tree of life is the outward visiblenesse and exemplarinesse of piety which accompanies the fruits of it This in single persons is only the shining of their light before men which is of great use to attract others even the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if that signifie the Gentiles unbelievers here to Christianity who see their good works whereas the scandalous sins of Christians are apt to aliene and deter others from that profession But in a Church these leaves may signifie more also the publick and frequent assembling for the service and worship of God and the Canons and exercise of strict discipline c. And that these latter of the discipline and censures of the Church are meant by these leaves may be collected not only by the usefulnesse of them to the preserving works of piety in a Church as leaves are for preserving the fruit and secondly by the propriety of them in order to cuting of the diseases of mens souls the reforming of lapsed sinners which may here be express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for healing but also by that which follows presently upon it v. 3. which most signally belongs to this matter of Censures see Note e. V. 3. Shall be no more curse That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a curse or execration is ordinarily taken for the person to whom that Censure or second sort of Excommunication belongs appears by the use of it in other places of the New Testament Thus Rom. 9. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I could wish to be a curse that is accursed from Christ separate or excommunicate from the body of Christ the Church So 1 Cor. 16. 22. If any man love not let him be anathema and Gal. 1. 8. If I or an angel shall teach any other doctrine let him be anathema In all these places the word Curse is clearly put for an excommunicate or accursed person put under the censures or execration of the Church and accordingly here in any reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every curse must signifie every wicked person fit for the Censures of the Church And then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be no longer must signifie the exercise of such discipline in the Church in excluding all such wicked persons out of it and so to the mention of Baptisme by the river v. 1 2. and of the Christian assemblies by the streets v. 2. adds the use of excommunication in the Christian Church for which we know Ecclesiastical Judicatories were erected in Constantine's time and so continued under the favour of Christian Emperors and Princes By which appears also what is meant by the throne of God and the Lamb in this verse viz. Christian Judicatories for the excommunicating of scandalous offenders where in the power exercised by the Bishops is acknowledged to be the Power of God or Christ and this throne here the same with that v. 1. the power of Baptizing and of excommunicating of admitting and excluding from the Church being branches of the same authority by Christ communicated to the Apostles V. 18. If any man shall add This form of speech here used to conclude this Book is First a Symbolical and prophetical form of expressing the certainty and immutability of this Prophecie and Secondly an expression of the absolutenesse and perfection of it in order to publick use that it should be the one prophecie given to the Christian Church which should bring divine authority along with it sent with a commission from heaven and not only proceeding from a publick spirit but sent out with a publick charge that as Josephus saith contr Appion l. 1. that after the time of Artaxerxes though many excellent things were written yet they brought not divine authority with them nor consequently were so received or believed because there was not then a certain succession of Prophets and no body durst adde or detract or change any thing in the Old Canon after so long a time so though there might be some Prophets after S. John as Justin Martyr tells us that the gift of Prophecie remained in the Church till his time yet this book should be the last and so the close and seal of all publick Prophecie and that therefore no new doctrine was now farther to be expected by the Christian Church and whosoever taught any as a rule of faith and life and pretended Revelation for it should fall under the censure denounced against false Prophets Deut. 13. and under Saint Paul's anathema Gal. 1. 8 9. That this should be only an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or adjuration of the Scribe as in the end of Irenaeus in some Copies there is an adjuration not to add or diminish and as 't is said in Aristeas that after the translation of the Septuagint Demetrius perswaded the Jews to adde an imprecation on any that should change or add or transpose or take away any word from it was the conjecture of a learned man Mr. Lively and as it may very well be received so need it not prejudge those other importances of it before mentioned THE END Addenda Delenda Mutanda Corrigenda PAg. III. lin 31. for they had r. they that had p. V. l. 7. for of fit r. to fit p. 5. l. penult r. unto thee Mary p. 8. col 2. l. 23. r. providing p. 15. col 1. marg l. 4. r. Dei l. 18. c. 23. l. 7. r. par 3. p. 17. col 1. l. 43. r. Optatus l. 1. p. 18. col 2. l. 7. r. it were of fire p. 19. col 2. l. 43. r. i. e. my self p. 24. v. 32. r. causeth p. 26. col 1. l. 43. r. this p. 29. col 1. l. 45. r. secundum ea col 2. l. 31. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 30. col 1. l. 62. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 32. col 2. l. 24. r. mine is thine p. 38. col r. l. 35. r. cubit chap. 7. v. 6. l. 6. r. return thee p. 45. col 2. l.
Asia of which Ephesus was the Metropolis and pressure so heavy that saith he I despaired even of life having the sentence of death passed on him as farre as he could guesse of himself and so making his deliverance a wonderfull unexpected act of Gods a kind of raising him from the dead 2dly by the mention of fighting with beasts which was a punishment that malefactors were condemned to in those daies And of that particularly in Asia we have an instance in those first times in the Epistle of the Church of Smyrna there about the martyrdome of Polycarpus where they call the Asiarcha to let loose a lyon upon Polycarpe and by his answer there that he might not because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the agones were ended three things will be observable 1. that at that time in Asia where that was done their festivities or solemnities kept in honour of their Gods had these fightings with beasts on the Theatres annex'd to them as a chief ceremony of them see Note on Act. 19. f. 2dly that malefactors were wont to be punished at such their festivities as among the Jewes at the Passeover see Act. 12. 4 not onely to make their punishments more exemplary but as a piece of sacrifice to their Gods 3dly that the Asiarchae the governours of Asia that is the chief officers among them as they had the ordering of the agones see Note on Act. 19. e. so they had the punishing of malefactors committed to them Now that S. Paul was condemned at least by the multitude designed to this punishment at that time Act. 19. may thus appear 1. by the expresse words of 2 Cor. 1. 9. we had the sentence of death in our selves that is passed on us but as it follows God delivered him out of it 2dly by the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the same sense as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 4. 5. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as in me is nothing on my part wanting Rom. 1. 15. that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Theophylact as much as related to or concerned men parallel to that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our selves in that place to the Corinthians that is men so designed me though God took me out of their hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 snatched me out of the dangers parallel to Gods raising him from the dead there and delivering him from so great a death v. 10. 3dly by the story in the Acts c. 19. where v. 29. the city being in an uproar they all with one consent run to the Theatre the place where these bloody tragedies were acted and haled Gaius and Aristarchus two of Pauls companions thither And if Paul had come into sight they would have done so to him also but the Christians there would not permit him to come amongst them ver 30. And v. 31. the Asiarchae having some kindnesse to Paul a great work of Gods providence that they should sent and gave him warning that he should keep close and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not give himself to the theatre that is not run the hazard by coming out to be carried thither knowing the full purpose of the people to set him to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 combating with wilde beasts if he did Which farther appears by the Registers words in his speech whereby he pacified the people ver 37. Ye have brought these men being neither robbers of your Temple nor blasphemers of your Goddesse that is ye have dealt with them as if they were some notorious malefactors to be thus publickly punished on the Theatre whereas they have done nothing worthy of such proceedings This is a clear interpretation of these words and gives a fair account of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as to signifie as farre as man's purpose concerning us who had condemn'd us to this death though God delivered us of which learned men have given so many and so wide conjectures V. 33. Good manners What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies may perhaps be best understood by Hesychius in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he there explaines by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which it appears that the phrase refers not to goodness of manners as that signifies actions and as Hesychius renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which the ordinary print reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to simplicity and deceivableness of mind and accordingly it is most properly rendâ—ed good dispositions or good natures of which it is ordinarily observable that they are subject to be seduced and missled into error or false doctrine as here the denying of the Resurrection And accordingly it is introduced and inforced with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not deceived noting what corruption was here to be taken heed of that of error The rendring the phrase good manners refers it peculiarly to the sense of being debauch'd and corrupt in their lives which is not commodiously applicable to this place which treats onely of intellectual error and therefore this other sense is with more reason to be here fastned on That conversation and discourse so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies with Hereticks or Philosophers that disputed against the possibility of the bodyes returning to life after it was once perfectly dead might probably seduce and deceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 casie well-natured auditors who are not so circumspect as they should be And thus hath Theophylact interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good dispositions denote those that are easily deceived or cheated V. 50. Flesh and blood That flesh and blood signifies that state of growing feeding corruptible bodies such as these we carry about us there is little doubt How or with what propriety it comes to doe so may receive some light from that of Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There of the Gods he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They eat no meat nor drink no wine therefore they have no blood and are called immortal Thus in the Gospel 't is said of the saints in heaven which are clearly answerable to the soberest notion of their gods that they neither eat nor drink and from thence agreeably to that which Homer concludes from thence they are here said not to be flesh and blood nor as it followes corruptible denoting the difference betwixt the natural body we have here and the spiritual hereafter V. 54. I victorie The Hebrew phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is ordinarily rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lam. 5. 20. 2 Sam. 2. 26. Job 36. 7. Jer. 3. 5. Amos 1. 11. doth in all of them signifie forever and is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 13. 20. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the end Psal 13. 2. and so 't is in this place Death shall be forever of perfectly or finally devoured V. 55. Where is thy sting These words are taken out of Hosea c.
13. 14. where yet we read I will be thy plague And some have conjectured that in stead of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be the Greek read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where But R. Tanchum and Ebn Jannahius saith Mr. P. affirme that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so signifies where in that very chapter of Hoseah v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where is thy king and so then the Septuagints rendring will be literal and the Apostles words lightly varied from it CHAP. XVI 1. NOw concerning the collection for the saints as I have given order to the Churches of Galatia even so doe ye Paraphrase 1. NOw concerning the contribution for the supply of the wants of the poor Christians in Judaea exhausted partly by their former Christian liberality Act. 2. 45. making sale of their goods and communicating their stock to the Christians and partly being spoiled of their goods by the persecuting Jewes 1. Thes 2. 14. the same order that I gave to the Churches of Galatia I now give to you 2. Upon the first day of the week let every one of you lay by him in store as God hath prospered him that there be no gatherings when I come Paraphrase 2. On the day of the Christian assembly it is not reasonable for any to come to the Lord empty see Exod. 23. 15. Deut 16. 16. and therefore at such a time upon such a special occasion as this let every one lay aside whatsoever by God's blessing comes in to him by way of increase so that there may be a full collection made without any more gatherings when I come among you 3. And when I come whomsoever you shall approve by your letters them will I send to bring your liberality to Jerusalem Paraphrase 3. And then ye shall have the choice of the messengers who shall carry it that ye may be confident of the due disposing of it according to your intentions and whom ye choose I will in my letters recommend them and send them to Jerusalem 4. And if it be meet that I goe also they shall goe with me Paraphrase 4. And if the collection be such an one as may make it fit for me to be the bearer of it I will go my self and they along with me 5. Now I will come unto you when I shall passe through Macedonia for I doe passe through Macedonia Paraphrase 5. And my coming to you I designe as soon as I have spent some time in the severall parts of Macedonia for I shortly intend to remove from hence and in my way to Jerusalem to passe through that region 6. And it may be that I will abide yea and winter with you that ye may bring me on my journey whithersoever I goe Paraphrase 6. And perhaps when I come I will stay the whole winter with you which being done I will goe farther and I suppose some of you will goe some part of my way with me 7. For I will nto see you now by the way but I trust to tarry a while with you if the Lord permit Paraphrase 7. For I mean not now to come to you because if I did I should not be able to stay or to doe any more then take you in passing but my purpose is by God's leave to spend some time with you when I next come 8. But I will tarry at Ephesus untill Pentecost Paraphrase 8. At the present purposing to stay at Ephesus till it be fit for me to set forward toward Jerusalem where I mean to be at Pentecost 9. For a great doore and effectual is opened unto me and there are many adversaries Paraphrase 9. And I have great reason to doe so for as I have a great deal of hope that I may be able to doe much good to propagate the Gospell in those parts so there are many that oppose the truth which makes it more necessary for me to stay there some time for the quelling of them 10. Now if Timotheus come see that he may be with you without fear for he worketh the work of the Lord as I also doe Paraphrase 10. When Timothy comes to you with this Epistle be carefull that the schismaticks among you give him no disturbance and doe ye look upon him as ye would upon me 11. Let no man therefore despise him but note a conduct him forth in peace that he may come unto me for I look for him with the brethren Paraphrase 11. Take heed to all he saith let him have an authority among you and when he returns bring him on his way and provide him with necessaries when ye take your leave of him that he may return to me for I and the brethren expect him 12. As touching our brother Apollos I greatly desired him to come unto you with the brethren but his will was not at all to come unto you at this time but he will come when he shall have convenient time 13. Watch ye stand fast in the faith quit you like men be strong Paraphrase 13. Be carefull and vigilant that ye be not seduced continue constant in the truth and whatsoever temptations ye have to sollicit you shew your selves courageous and well armed against all assaults 14. Let all your things be done with charity Paraphrase 14. Away with all divisions and schismes from among you 15. I beseech you brethren ye know the house of Stephanas that it is the first fruits of Achaia and that they have addicted themselves to the ministery of the saints Paraphrase 15. received the Gospel at the first preaching of it in Achaia and have ever since been very bountifull to all the poor Christians see Luk. 8. a. 16. That ye submit your selves unto such and to every one that helpeth with us and laboureth Paraphrase 16. That you honour and reverence them and such as they and all that joyn with them in the propagation of the Gospel and faith of Christ 17. I am glad of the coming of Stephanas and Fortunatus and Achaicus for that which was lacking on your part they have supplied Paraphrase 17. I was very glad at the coming of Stephanas c. B b b 2 probably the sons of Chloe who have told me of the schismes among you ch 1. 11. and of all other matters of importance and so supplied your place done that which you ought to have done See Mar. 12. b. 18. For they have note b refreshed my spirit and yours therefore acknowledge ye them that are such Paraphrase 18. For they came very much desired and very welcome to me and will so I presume to you at their return such men as they deserve all reverence from you 19. The Churches of Asia salute you Aquila and Priscilla salute you much in the Lord with the note c Church that is in their house Paraphrase 19. all the Christians in their family 20. All the brethren greet
patiently and humbly by you and do not provoke you to any resistance or return of violence this is that Christian vertue of meeknesse which God will certainly reward in you 21. For even hereunto were ye called because Christ also suffered for us leaving us an example that ye should follow his steps Paraphrase 21. For unto this your Christianity directs and leads you and Christ himself hath given you an eminent example to be transcribed and imitated by you 22. Who did no sin neither was guile found in his mouth Paraphrase 22. Who though he were perfectly innocent Isa 53. 9. was yet adjudged to all the contumelies that the most shamefull death could bring along with it 23. Who when he was reviled reviled not again when he suffered he threatned not but committed himself to him that judgeth righteously Paraphrase 23. And when he was reviled by them Mat. 26. 67. he was farre from reviling them again when he was crucified he gave them not so much as an ill word but prayed his father to forgive them as many as had any excuse of ignorance to plead for them and for all others he remitted them and all the injuries done him by them to God's tribunal 24. Who his own self note h bare our sins in his own body on the tree that we being dead to sin should live unto righteousnesse by whose stripes ye were healed Paraphrase 24. Who bare on the crosse the punishment of our sins that we might never think fit to goe on in that course which brought such sufferings on Christ but live piously by way of gratitude to him and kindnesse to our selves for ever after having been cured by these sufferings of his 25. Forve were as sheep going astray but are now returned unto the shepheard and Bishop of your souls Paraphrase 25. For ye were formerly in false erroneous waies ready to bring destruction upon you but now are converted and come home to Christ's fold and so obliged never to goe astray so again Annotations on Chap. II. V. 2. Sincere milk What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rational milk signifies hath been noted on Rom. 12. Note a. that milk or food which men that is rational creatures feed on and which men rational creatures again the Apostles of Christ afford them for their spiritual nourishment or instruction Such figurative speeches as these are very ordinary and have no more strangenesse in them then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intellectual or spiritual food that is food to the understanding or to the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the understanding and reason and spirit being in effect all one and milk being every where used for that instruction that is fit for those of younger years Heb. 5. 12. Agreeable to this figurative expression of rational milk is that of Plato when he calls Rulers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feeders and pastors of the humane herd this flock of reasonable creatures which are fed with this rational milk And so in Eustathius on Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that exercise this trade of feeding men as shepheards feed their flocks which have therefore so ordinarily that title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pastors V. 6. It is conteined The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken notice of by Grammarians as a word fit for the citing any passage out of an Author So in Erotian's Medicinal Lexicon in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word which is to be met with in the author and place which he there cites Here it is used Impersonally as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Mar. 14. Note d. and so 1 Mac. 15. 2. 2 Mac. 9. 18. Accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for any place cited out of the Scripture Act. 8. 32. Ib. Elect By occasion of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elect in this place it will not be amisse to give an account once for all of the use of that and the like words generally in the Scripture To begin with the Old Testament first the Hebrew word which must especially be taken notice of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 probavit examinavit elegit to approve examine chuse From whence is the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 directly answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elect here taken Adjectively And therefore Prov. 7. 3. where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and our English render rightly from thence The Lord trieth the hearts the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hearts elect before the Lord. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from hence taken by them to signifie 1 any choise person fit for employment especially for warre and from thence is used 1 Mac. 4. 1. for a choise party 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thousand of the choise that is best horse-men and Exod. 14. 7. chosen chariots and so the left-handed men that were such excellent archers Jud. 20. 16. are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chosen men and Psal 78. 31. the chosen men that is the souldiers or military men and accordingly the word doth signifie a young man who is fittest for military and such other emploiments Thus 1 Sam. 8. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render your goodliest young men which the Septuagint mistaking and reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your herds and Deut. 32. 25. it is clearly taken for young men in opposition to maidens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Targum But the notation which is most primitive and literal to it is that of choise or chosen as that notes the best and those that are upon trial found fit to be preferred before others as every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chosen man in Israel 2 Sam. 6. 1. And David gathered together all the chosen men in Israel all that were fit for the militia and indeed by a Metalepsis it was that it came to signifie a young man because the age was determined after which and not before a man was thought fit for that imployment and so the choice men or those of the militia were consequently those of such an age and therefore Num. 11. 28. when Joshua is called a servant of Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his young men the Septuagint reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a choice person about him Thus again from men is the word brought to be applied to things as Gen. 23. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the choice of our sepulchres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Targum in the fairnesse that is in the fairest and best of them So Deut. 12. 11. your choice vows or the choice of your vows and Esey 22. 7. the choicest valleys and so Ecclus 24. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the choicest or best myrrhe and to adde no
more Isa 28. 16. from whence the words in S. Peter are cited the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 choice stone here is there justly rendred a tried stone the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying this trying and fitting it for the place where it was to be set viz. for the corner to which being the principal place of the whole building that stone that was truly fit upon trial is truly said to be a precious corner-stone in the words following both there and here Besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is also another word very near it which is oft used in this sense the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifying to make pure and clean signifies also elegit to chuse and then the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from thence is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure clean elect promiscuously and elect as that signifies the best of the kind So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cramm'd fowl saith Buxtorf and 2 Sam. 22. 27 with the pure thou shalt be pure which the Greek reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the elect thou shalt be elect As the Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to clarifie and purge signifies also to chuse to set apart to design to an office as of David Psal 78. 70. and of the Disciples Act. 1. 2. In the New Testament we have the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Adjective 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Verb signifies to preferre one before another either in the bestowing of undeserved favours or designing to an office In the first sense Mar. 13. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they whom God had chosen that is favoured before others to wit the believing Jews who should be delivered out of that destruction which lay so heavie upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all flesh that is the whole Jewish nation And that the Christians of them were designed to this favour see Mat. 24. Note g. out of Josephus by whom it appears that the siege of Jerusalem by Gallus was unexpectedly raised by which means all the Christians in the city got out of it to some other place so that when Titus came some months after to the fatal siege there was not one Christian remaining in it So Joh. 15. 16. You have not chosen me but I have chosen you that is 'T is not you that have begun to me that were first in your expressions of kindnesse and favour to me but I to you And so v. 19. I have chosen you out of the world that is allowed you this favour of taking you out discriminating you from the rest of the world by taking you nearer to my self then I have done other men So Act. 13. 17. speaking of God's favour to the Israelites beyond all other people he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he chose our fathers and exalted the people c. according as they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his chosen Ecclus 46. 1. and Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a chosen city c. 49. 7. So 1 Cor. 1. 27 28. and in the parallel place James 2. 5. God hath chosen the foolish weak despised things that is persons of the world and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor of this world that is revealed the mysteries of the Gospel unto them allowed them that favour above learned proud Grecians and so Ephes 1. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath chosen us in him is God's bestowing upon us that favour of being Christians of revealing his Gospel to us making known the mysterie in Jesus Christ v. 9 a favour much beyond any vouchsafed to the former ages For the second sense of designing or chusing to some office so it is Lu. 6. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the number of Disciples sequestring twelve for Apostles So Joh. 6. 70. and 13. 18. Act. 1. 2 and 24. And so the Apostles designing Stephen to the office of Deacon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they chose him Act. 5. 6. So c. 15. 7. and so of those that were designed to be sent to Jerusalem Act. 15. 22 and 25. These are all the places in the New Testament wherein the Verb is used unlesse those two to another matter Mary's chusing the better part and the guests chusing the uppermost places and in all these the Context shews the meaning and use of it when it is spoken of God that it belongs either to some special undeserved favour of God peculiarly that of revealing the Gospel or to his designation to some peculiar office especially that of Apostleship Proportionable to these two notions of the Verb is that of the Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of the undeserved favours freely afforded one before another so as we are said to chuse when no obligation lies upon us and to be obliged when we cannot chuse So we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to election Rom. 9. 11. where it signifies the free unobliged preferring of the younger before the elder and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's purpose in that respect his free determination to preferre the Jews that should come from Jacob before all other people particularly before Esau's progenie the Edumaeans So Rom. 11. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remnant according to the election of grace that is the remnant that should have the favour to be left or reserved according to the rule observed in the Gospel the humble pious Jews that believed the Gospel when the rest stood out and were destroyed which though a reward of their repentance and faith was yet an act of free mercy in God thus to accept of their repentance And so v. 7. the election hath obtained that is the believing Jews the remnant which had that free undeserved favour from God above the rest And v. 28. of the Jews again that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beloved according to the election that is beloved in respect of the undeserved promises of peculiar favor made to that people for Abraham's sake So 1 Thess 1. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your election from God that is the great favour of God so unexpected to the Gentiles to have Christ and the Gospel made known unto them and 2 Pet. 1. 10. where they are advised to all diligence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confirm or ascertain to themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their calling and election that is that special favour vouchsafed unto them to retain to Christ to be Christians first and then to be that peculiar remnant to whom those special promises were made and in whom they should be fulfilled when all the rest of that people should be destroyed One only place more there is wherein this word is used Act. 9. 15. where God saith of Saul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is to me a vessel of election which seems to referre to