the coming of Christ if they will accept of it and withall to trie whether their love to their swine was greater then that to their own souls he permitted the devils to goe into the swine that is forbad them not did not violently restrain them 14. And they that fed the swine fled and told it in the city and in the countrey And they went out to see what it was that was done Paraphrase 14. the inhabitants of the city and the whole countrey 15. And they come to Jesus and see him that was possessed with the devil and had the Legion sitting and cloathed and in his right mind and they were afraid Paraphrase 15. And that sight wrought an awe a reverence in them an acknowledgment of the Power of Christ that had done it 16. And they that saw it told them how it befell to him that was possessed with the devil and also concerning the swine Paraphrase 16. and they that had been present all the time gave them the whole relation the mercy to the poor man and the drowning of the swine 17. And they began to pray him to depart out of their coasts Paraphrase 17. And when they heard the one with the other their love of the world prevailed so farre above their care of that which was so much more pretious that they earnestly besought him 18. And when he was come into the ship he that had been possessed with the devil prayed him that he might be with him 19. Howbeit Jesus suffered him not but said unto him Goe home to thy friends and tell them how great things the Lord hath done for thee and hath had compassion on thee 20. And he departed and began to publish in Decapolis how great things Jesus had done for him and all men did marvaile 21. And when Jesus was passed over again by ship unto the other side much people gathered unto him and he was nigh unto the sea 22. And behold there cometh note c one of the rulers of the synagogue Jairus by name and when he saw him he fell at his feet 23. And besought him greatly saying My little daughter lyeth at the point of death I pray thee come and lay thine hands on her that she may be healed and she shall live Paraphrase 23. and I am confident she will recover 24. And Jesus went with him and much people followed him and thronged him 25. And a certain woman which had an issue of bloud twelve years 26. And had suffered many things of many Physitians and had spent all that she had and was nothing bettered but rather grew worse 27. When she had heard of Jesus came in the prease behind and touched his garment 28. For she said If I may touch but his clothes I shall be whole Paraphrase 28. Being thus confidently perswaded in her minde that the least touch of his clothes would cure her 29. And straightway the note d fountain of her blood was dryed up and she felt in her body that she was healed of that plague Paraphrase 29. Flux 30. And Jesus immediately knowing in himself that virtue had gone out of him turned him about in the prease and said Who touched my clothes Paraphrase 30. Some cure had been wrought by touching him 31. And his disciples said unto him Thou seest the multitude thronging thee and sayest thou Who touched me 32. And he looked round about to see her that had done this thing 33. But the woman fearing and trembling knowing what was done in her came and fell down before him and told him all the truth Paraphrase 33. Being by what had been wrought in her assured of his divine power and so strucken into a great awe and reverence towards him 34. And he said unto her Daughter thy faith hath made thee whole go in peace and be whole of thy plague 35. While he yet spake there came from the ruler of the Synagogues house certain which said Thy daughter is dead why troublest thou the master any further 36. Assoon as Jesus heard the word that was spoken he saith unto the ruler of the Synagogue Be not afraid only beleive 37. And he suffered no man to follow him save Peter and James and John the brother of James Paraphrase 37. And the father and the mother Lu. 8. 51. leading him the way he permitted none of his own company to goe into the house along with him 38. And he cometh to the house of the ruler of the Synagogue and seeth the tumult and them that wept and wailed greatly Paraphrase 38. See Mat. 9. 23. 39. And when he was come in he saith unto them Why make ye this adoe and weep the damosell is not dead but sleepeth 40. And they laughed him to scorn but when he had put them all out he taketh the father and the mother of the damosel and them that were with him and entreth in where the damosell was lying Paraphrase 40. Peter and James and John v. 37. 41. And he took the damosell by the hand and said unto her Talitha cumi which is being interpreted Damosell I say unto thee arise 42. And straightway the damosell arose and walked for she was of the age of twelve years and they were astonished with a great astonishment 43. And he charged them streightly that no man should know it and commanded that something should be given her to eate Paraphrase 43. See Mat. ◠note b. Annotations on Chap. V. V. A man c. What is here affirmed of a man in the Singular number is Mat. 8. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two daemoniackes so in like manner where c. 10. 46. there is mention but of one blind man Bartimaeus in Matthew ch 20. 30. there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two blind men which difference hath nothing of weight in it because Matthew which names two saying the truth the other which names but one yet not denying that there were more must necessarily say true also and it being not pretended that each of the Evangelists doth relate all that was done by Christ but positively affirmed by John c. 21. 35. that all that was done was not by any of them related there is consequently nothing strange in this of S. Marke which in either place omits the mention of one of them So when Matthew mentions the bringing the asse and the colt both c. 21. 7. S. Mark onely mentions the foale c. 11. 7. Of the same pitch it is viz. matter of very light importance farre from a reall exception against the authority of this Gospel that the order of things related it not always the same in him and S. Matthew As when the cure of the Paralytick is mentioned by Marke in the second ch and the drowning of the swine not till the fifth Matthew mentions this before the former And whereas the cure of the withered hand is in Mark c. 3. and not mentioned in Matthew till c. 12. in Matthew it falls out to be
newes the Gospel of Jesus Christ and upon the successe of this through Gods prospering hand and many receiving the faith it followes that when the Church of Jerusalem heard of it they sent Barnabas to visit and confirm them Thus of the believers in common chap. 4. 31. it is said indefinitely that they spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of God with boldnesse according as they had prayed they might v. 29. noting thereby a valiant profession and publishing of the Gospel notwithstanding the terrors of men And though it be there said of them that they were all filled with the holy Ghost and so that may be taken for a commission and authority given to all them and so these here being contained in that number the same will be competible to these yet 1. it cannot be imagined that all simply that is every believer there women as well as men had any such authority then given them but that there are other meanings of the phrase filled with the holy Ghost besides that one of being sent into the ministery and the very courage of professing and publishing the Gospel was one such gift or effect of the holy Ghost And 2dly it is clear in the processe of this story that some others which were not so qualified as these that is that had not received the holy Ghost or ascended any farther then the Baptisme of John did thus publish the Gospel as these here are said to doe Thus Apollos chap. 18. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spake and taught exactly the things concerning the Lord knowing onely the baptisme of John and Aquila and Priscilla expounded to him more exactly the way of God and so I suppose did the Ephesian disciples ch 19. who had not received the holy Ghost ver 2. nor gone any farther then Johns Baptisme at the time of Pauls coming to them V. 17. Layd they their hands on The severall uses of imposition of hands are at large set down Note on 1 Tim. 4. f. Three in the Old Testament 1. as a ceremony in prayer 2. in paternal benediction 3. in creating officers And proportionably to these many more in the New 1. For Curing diseases 2. for Absolution of penitents 3. for Blessing of infants or those that are to be baptized to prepare them to it 4. in Confirmation 5. in Ordination of Officers for the Church Of the three former of these there is none which can pretend to be here meant and so all the difficulty is whether of the two latter it was That it was Confirmation may appear probable because it so soon attended their Conversion and Baptisme when the Apostles which were at Jerusalem heard that Samaria had received the word of God they sent unto them Peter and John v. 14. which agrees well with that of Confirmation which is an act reserved to the Rulers of the Church and not communicated or allow'd to inferior officers such as Philip the Deacon here And accordingly the Bishops are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctors as that signifies the farther instructing them to whom the Gospel hath formerly been preach'd and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preaching from teaching And in Confirmation it was that in those first times the extraordinary gifts of the holy Ghost used to be conferr'd on them see Note on c. 2. d. Act. 19. 6. But it is probable also that the faith being here planted by Philip and the Apostles coming down to confirm them and those not staying there but returning to Jerusalem v. 25. they did at their being there ordain Elders or Bishops in the several cities as we know Paul and Barnabas did c. 14. 23. and Titus in Crete Tit. 1. 5. This saith Clemens Romanus the Apostles did in their journeyings when they went out preaching the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preaching through regions and cities they constituted their first-fruits those that first believed Bishops and Deacons of those which should afterwards believe And thus before this time they had at Jerusalem constituted James the brother of the Lord Bishop there in the first year after Christs Ascension and seven Deacons to attend him ch 6. And therefore it is not reasonable to believe that the Apostles Peter and John should thus come down to Samaria where the Gospel had been so universally received v. 6. and having taken care to confirm them should not also ordain some Governours over them before they returned again That therefore which is most reasonable is so to interpret this laying on of hands and their receiving the holy Ghost here as to comprehend Confirmation and Ordination both the holy Ghost by their ministry coming on all the sincere believers and endowing them with inward and some of them with extraordinary external gifts of healing prophecie c. see Note on ch 2. d. and the Apostles by laying on their hands on some speciall persons among them ordaining them Bishops and Deacons in several cities A power which belonged onely to the Apostles to exercise and so was not competible to Philip who yet had power to preach and to baptize V. 33. Gall of bitternesse What is the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the antient Gr. and Lat. MS. read it will be best discerned see Note on Mat. 27. f. by Deut. 29. 18. where apostasie or falling from God is described to be a root bearing gall and bitternesse say the Vulgar gall and wormwood say our English and the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 springing up in gall and bitternesse but the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render gall signifies also a poysonous herb and so must signifie there where 't is joyned with a root bearing or bringing forth and so the wormwood following will best agree with it and both together will expresse that sinne to be a root whose effects are poysonous and bitter very hurtfull and infectious to men and most displeasing to God Answerable and equivalent to this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here which therefore signifies this apostaticall condition of Simon so lately baptized to be dangerous to him and odious in Gods sight he being that first-born of Satan as he is styled and an Apostate from the Christian faith And accordingly his followers the Gnosticks and the poyson of their heresie together with him the root from whence all those pests of the primitive Apostolick Church did spring are express'd Heb. 12. 15. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lest saith the Apostle there be any root of bitternesse springing up not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we read it but as by the Greek now cited from Deut. 29. 18. and by the agreeing of the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precedent seems the most probable reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in poyson a root of wormwood bringing forth or fructifying in poyson
the effect conclude that all that were rightly qualified at that time did at that time receive and believe the Gospel preach'd to them and all that did then truly believe were so qualified the obstinate and contumacious Jews and Proselytes opposing and persecuting it Mean while it must be remembred that these qualifications are not pretended to have been originally from themselves but from the preventing graces of God to which it is to be acknowledged due that they ever are pliable or willing to follow Christ though not to his absolute decree of destining them whatsoever they do unto salvation CHAP. XIV 1. AND it came to passe in Iconium that they went both together into the Synagogue of the Jews and so spake that a great multitude both of the Jews and also of the Greeks believed Paraphrase 1. convinced them so powerfully that great store both of the Jews and the Greeks Proselytes of the Jews received the Faith 2. But the unbelieving Jews stirred up the Gentiles and made their minds evill affected against the brethren Paraphrase 2. But the refractary Jewes incensed the Gentiles against the Apostles v. 4. and all others which received the faith of Christ from them 3. Long time therefore abode they speaking boldly in the Lord which gave testimony unto the word of his grace and granted signes and wonders to be done by their hands Paraphrase 3. preaching the Gospel in their publick assemblies see note on Joh. 7. a. and God added his testimony to their preaching see note on Heb. 13. d. by enabling them to work miracles 4. But the multitude of the city was divided and part held with the Jews and part with the Apostles 5. And when there was an assault made both of the Gentiles and also of the Jews with the rulers to use them despightfully and to stone them 6. They were ware of it and fled unto Lystra and Derbe cities of Lycaonia and unto the region that lyeth round about 7. And there they preached the Gospel 8. And there sate a certain man at Lystra impotent in his feet being a creeple from his mothers wombe who never had walked 9. The same heard Paul speak who stedfastly beholding him and perceiving that he had faith to be healed Paraphrase 9. and Paul looking earnestly upon him and either by his words or by the discerning spirit which Paul had perceiving that he believed that they were able to heal him 10. Said with a loud voice Stand up right on thy feet And he leaped and walked Paraphrase 10. And by the bare speaking of the word he was made so strong that he leaped and walked 11. And when the people saw what Paul had done they lift up their voices saying in the speech of Lycaonia The Gods are come down to us in the likenesse of men Paraphrase 11. The Gods which all the nations worship have put on the shape of men and come down among us 12. And they called Barnabas Jupiter and Paul Mercurius because he was the chiefe speaker Paraphrase 12. And Barnabas they looked on as Jupiter the supreme God see c. 8. 10. and Paul as Mercury the interpreter of the will of the Gods because Paul did speak more then Barnabas did 13. Then the priest of Jupiter which was before the city brought oxen and garlands unto the gates and would have done sacrifice with the people Paraphrase 13. And the priest of Jupiter whose statue was worshipped before the city as the president of it came presently to the gates of the house where Paul and Barnabas lodged and brought oxen to sacrifice and garlands to put upon their hornes when they were to be killed verily purposing to offer sacrifice to them 14. Which when the Apostles Barnabas and Paul heard of they rent their clothes and ran in among the people crying out Paraphrase 14. they look'd upon it as an abhorred blasphemous thing and rent their garments to expresse their sense and detestation of it 15. And saying Sirs why doe ye these things we also are men of like passions with you and preach unto you that ye should turn from these vanities unto the living God which made heaven and earth and the sea and all things that are therein Paraphrase 15. idol-false-gods so vain things signifie Zach. 11. 17. see Act. 8. note d. 16. Who in times past suffered all nations to walk in their own waies Paraphrase 16. left the Gentiles to their own blind worships 17. Neverthelesse he left not himself without witnesse in that he did good and gave us note a rain from heaven and fruitfull seasons filling our hearts with food and gladnesse Paraphrase 17. And yet while he did so left he not off to evidence himself sufficiently to them by that great goodnesse of his in temporall things the rain and the like which are acts of his particular power and bounty by those means inviting and drawing them off from their impieties 18. And with these sayings scarce restrained they the people that they had not done sacrifice unto them Paraphrase 18. All which discourse of Paul and Barnabas could hardly restrain 19. And there came thither certain Jewes from Antioch and Iconium who perswaded the people and having stoned Paul drew him out of the city supposing he had been dead Paraphrase 19. gained by fair words the multitude to be on their side and to joyne with them against the Apostles And so in a furious tumultuary manner they threw stones at Paul and verily believed they had killed him In which posture they took him as a dead man and dragg'd him out of the gates of the city 20. Howbeit as the Disciples stood round about him he rose up and came into the city and the next day he departed with Barnabas to Derbe Paraphrase 20. But as the Christians there came piously and solemnly to interre him Paul being not dead all this while v. 19. made use of that opportunity when there were none but believers present and he rose up and went thence with them into the city and the next day Barnabas and he went together to Derbe 21. And when they had preached the Gospel to that city and had taught many they returned again to Lystra and to Iconium and Antioch Paraphrase 21. And having preached at Derbe and converted many to the faith 22. Confirming the soules of the Disciples and exhorting them to continue in the faith and that we must through much tribulation enter into the kingdome of God Paraphrase 22. And in all those cities gave confirmation to those whom before they had baptized and exhorted them to persevere and hold out against all terrors counting and resolving with themselves that Christianity bringeth many tribulations necessarily along with it 23. And when they had note d ordained them Elders in every Church and had prayed with fasting they commended them to the Lord on whom they believed Paraphrase 23. And having consecrated Bishops for them see note on c. 11. b. one in lieved every city
shall be certainly owned and saved by him See note on c. 9. m. 12. For there is no difference between the Jew and the Greek for the same Lord over all is rich unto all call upon him Paraphrase 12. And in this 't is not being circumcised or of the stock of Abraham that will doe any man any good or the wanting of it that will hurt any There is no difference of Jew or Greek so that one should be more acceptable to God then the other for he is the common Lord and father of both abundantly mercifull unto all both Jew and Gentile that give up their names unto Christ sincerely live obediently and faithfully in his family 13. For whomsoever shall call upon the name of the Lord shall be saved Paraphrase 13. For to these times peculiarly belongs that promise in Joel 2. 32. see Act. 2. 21. that when the great calamity befals the Jewish nation and all other confidences fail and prove treacherous they that should constantly confesse pray and adhere to Christ should be delivered from it and this as a pledge of eternall deliverance or salvation 14. How then shall they call on him in whom they have not believed and how shall they believe in him of whom they have not heard and how shall they heare without a preacher 15. And how shall they preach except they be sent as it is written How beautifull are the feet of them that preach the Gospell of peace and bring glad tidings of good things Paraphrase 14 15. But here the Christian Jew objects against Saint Paul in the name of the unbelievers that be the condition of Evangelicall justification never so easie but the acknowledging of Christ giving up their names to him yet how is that believing possible for those that hear not of him which 't is clear they cannot doe except they be preach'd to and when the Apostles have left the Jewes and gone to the Gentiles and yet there is no preaching to be had but by them either personally or by some sent by them how now shall the Jewes doe how is it possible for them to believe or well done of the Apostles thus to leave them 16. But they have not all obeyed the Gospell for Esais saith Lord who hath believed our report Paraphrase 16. This objection may easily be answered that if all to whom the Gospell hath been preached had received and obey'd it there would have been no place for this objection of the Jewes For the Gospell hath been preached through all the cities of Jewry before the Apostles left them but the onely fault is they have not believed it nay not any considerable number of them and that was foretold by Isaiah that when the Jewes should have the Gospell preach'd to them they should generally give no heed to it 17. So then faith cometh by hearing and hearing by the word of God 18. But I say Have they not heard yes verily note e Their sound went out into all the earth and their words unto the ends of the world Paraphrase 17 18. And therefore although it be most willingly granted that preaching is necessary to receive the faith and that none can preach but he that is sent and appointed by God see note on Joh. 10. 34. that mediately or immediately hath received commission from heaven yet this objection is of no force for the Jewes through all their cities have certainly had the Gospell preach'd to them by the Apostles according to Christ's command that they should go over all the cities of Jewry Act. 1. 8. before they went to the Gentiles and to this may be accommodated that of Psal 19. 4. as if by that were foretold first that their preaching should be afforded to all the land of Judaea and then that they should proceed and preach also to the whole world beside 19. But I say Did not Israel know First Moses saith I will provoke you to jealousie by them that are no people and by a foolish nation will I anger you Paraphrase 19. On the other side can the Jewes be ignorant that upon their provoking God God will cast them off and preferre even the heathen before them ' I is impossible they should be ignorant if Moses or the Prophets writings be heeded by them For of them first Moses saith Deut. 32. 21. by way of prediction of these as story of those times they have moved me to jealousie with that which is not God angred and provoked me by preferring Idols before me and I will make them jealous with a no-nation give the Philistine victory over them then and now take the Gentiles and preferre them before them and make them angry as now they are to see them taken in their stead more savoured by God then they 20. But Isaias is very bold and saith I was found of them that sought me not I was made manifest to them that note f asked not after me Paraphrase 20. Then by Isaiah 65. 1. who saith in plain words that the heathen world that was farre from thinking of such a dignity should have the Gospell preach'd to them and receive it 21. But to Israel be saith All day long I have stretched forth my hands unto a disobedient and gain-saying people Paraphrase 21. Whereas v. 2. he saith to the Jewes that though he shall most diligently have called and sent Apostles unto them never giving over till their measure of iniquities being filled up their destruction was now at the dore as a night at the end of a long day yet they will continue refractary and not believe the Gospell of Christ which sure is a testimony both that the Jewes have had and rejected it and that this dealing of the Apostles was in all reason to be expected by them Annotations on Chap. X. V. 1. Saved According to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be saved or delivered Lu. 13. 23. Note b. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may here most prâ—â—ably signifie the Jewes converting to the faith of Christ escaping out of that deluge of unbelief and obduration which had overwhelmed that people for so it seems to be interpreted v. 3. by the contrary of not submitting to the righteousness of Christ So c. 11. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvation to the Gentiles is the Gentiles coming in and believing on Christ as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 14. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2. 12. is to complete or perfect their Christian course in resolving and acting accordingly proportionably to God's giving them to will and to doe v. 13. So Rom. 1. 16. where the Gospel is said to be the power of God unto salvation to Jew and Gentile and that proved by that saying of Habakkâ—k the just shall live by faith that is return from captivity and live peaceably and that as an embleme of his returning from sinne and living an holy life it will be most reasonable so to interpret salvation as may best agree with
THE APOSTLE TO THE note a COLOSSIANS COlossae was a city in Phrygia not farre from Laodicea and Hierapolis in the Lydian or Proconsular Asia To these S. Paul had not personally preached the Gospel nor so much as been among them c. 2. 1. but had sent Epaphras his disciple to them and he had converted them to the Faith c. 1. 7. This Epaphras was at the writing of this Epistle from Rome about the year of Christ 59. a fellow-prisoner of S. Paul there Philem. 23. And by him as an eye-witnesse and principal actor in it S. Paul being advertised of the reception of Christianity among them and the agreeablenesse of their actions to their faith sends them this Epistle of consolation to strengthen and confirm them and the tenure and subject and oft-times the expressions of it is much what the same as that to the Ephesians had been and we may thence conclude it to have been written neer upon the same time with that CHAP. I. 1. PAUL an Apostle of Jesus Christ by the will of God and Timotheus our brother 2. To the faints and faithfull brethren in Christ which are at Colosse Grace be unto you and peace from God our father and from the Lord Jesus Christ 3. We give thanks to God and the Father of the Lord Jesus Christ praying alwaies for you Paraphrase 3. We constantly render God thanks for you that by his grace ye have embraced the Gospel of his son Jesus Christ and in all our offices of devotion we remember you in our prayers 4. Since we heard of your faith in Christ Jesus and the love which ye have to all the saints Paraphrase 4. To which we are the more incited by hearing the news as of your faith so of your charity also and liberality extended to the Christians every where 5. For the hope which is laid up for you in heaven whereof ye heard before in the word of the truth of the Gospel Paraphrase 5. That being an effect of your Christian hope which being fastened on a rich treasure in heaven the reward of all your good works makes you very liberal of your earthly treasure and that is fully agreeable to the doctrine of the Gospel of Christ Mat 6. 20. 6. Which is come unto you as it is in all the world and bringeth forth fruit as it doth also in you since the day ye heard of it and * knew the grace of God in truth Paraphrase 6. Which Gospel as it hath been preached and brings forth this fruit among you and hath done so from the time of the first preaching of it see note on Heb. 13. d. so all the world over where it is preached and received into honest hearts it brings forth the same fruit and by doing so attracts multitudes to the profession 7. As ye also learned of Epaphras our dear fellow-servant who is for you a faithfull minister of Christ Paraphrase 7. This indeed was according to that doctrine preached to you by Epaphras whom we sent to publish the Gospel unto you and he hath faithfully discharged his duty toward you 8. Who also declared unto us your love in the spirit Paraphrase 8. And hath given me an account of your ready receiving the faith and the the effect of that your Christian charity 9. For this cause we also since the day we heard it doe not cease to pray for you and to desire that ye might be filled with the knowledge of his will in all wisdome and spiritual understanding Paraphrase 9. abound to all perfection of divine knowledge both in understanding the mysteries of Christianity and in ordering and regulating your lives according to the rules thereof 10. That ye might walk worthy of the Lord unto all pleasing being fruitfull in every good work and increasing in the knowledge of God Paraphrase 10. That your behaviour may be such as is agreeable to the divine promises and precepts of the Gospel perfectly such as God will accept of upon all occasions bringing forth the fruit of Christian living and by that means daily increasing in divine knowledge which as it is it selfe the practice of all vertue so doth it by daily action grow into a habit every day more perfect and complete 11. Strenghned with all might according to his glorious power unto all patience and long sufferance with joyfulness Paraphrase 11. To which it is consequent that through the grace and divine power of God ye shall be enabled to continue to the end and bear whatever afflictions and persecutions ye meet with in your Christian course not onely patiently but cheerfully 12. Giving thanks unto the Father which hath made us meet to be partakers of the inheritance of the saints in light Paraphrase 12. And even acknowledging it with thanksgiving as a special mercy and favour of Gods that hath enabled us to bear persecutions and afflictions and so to have our part in that inheritance which is allowed Christians under the Gospel that is to be persecuted here and rewarded eternally 13. Who hath delivered us from the power of darkness and hath translated us into the kingdome of his dear son Paraphrase 13. That God I say who hath rescued you from a state of ignorance and heathenisme and made you heires of everlasting glory to which he will bring you in the same method and manner as he hath brought his own dearest son who was first crucified then glorified 14. In whom we have redemption through his blood even the forgiveness of sinnes Paraphrase 14. Through whom we have pardon of sin purchased his death and so are redeemed out of the power of Satan and made capable of a resurrection unto life 15. Who is the image of the invisible God the note a first-born of every creature Paraphrase 15. In whom God who is invisible is to be seen and his will clearly declared by the Gospel so that he that seeth him seeth the Father Joh. 149. and who being first raised out of the grave and assumed to heaven as the first begotten from the dead v. 18. hath all power given unto him by right of inheritance as dominion is the birthright of the first-born 16. For by him were all things created that are in heaven and that are in earth visible and invisible whether they be note b thrones or dominions or principalities or powers all things were created by him and for him Paraphrase 16. And this very agreeably he being that eternall Word by whom saith the Psalmist were the heavens made and all the creatures in the world both those which are to be seen being corporeal and those which being spiritual as Angels souls of men cannot be seen all these I say what degree soever they are of they were all by him created and therefore are in reason to serve him as the Lord of all 17. And he is before all things and by him all things consist Paraphrase 17. And he hath an eternal being
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
privileges of the first born to which the Priesthood was annexed was so provoking a sin in God's sight that after when he would have gotten the blessing from Isaac and besought him to reverse his act to doe otherwise then he had done to give him the blessing that is the promise of Canaan for his seed when he had with error but withal by the ordering of divine providence given it to Jacob and thereupon cried with an exceeding bitter cry Gen. 27. 34. he was not able to prevail with him with all this importunity which signifies how impossible it is for them who have been thus profane as to forsake Christ or that which is most sacred the publick assemblies of his service resembled by Esau's selling his birth-right for the removing little pressure to get the reward of a Christian happinesse here and heaven hereafter resembled by the blessing though they would never so fain get it and expresse vehement sorrow that they cannot 18. For ye are not come unto the mount that might be touched and burned with fire nor unto blackness and darkness and tempest Paraphrase 18. This is enough to inforce the great admonition of this Epistle of holding fast the faith and not falling off for persecutions to Judaisme and heresie for you Christians have a more honourable calling then that of the Jewes that was only to the Law given from mount Sinai a mountain on earth onely that set out with terrible representations of fire and thick clouds and thunder and lightning 19. And the found of a trumpet and the voice of words which voice they that heard intreated that the word should not be spoken to them any more Paraphrase 19. A trumpes to summon all to appear before God and the voice of God heard in a dreadfull manner so dreadfull that the people desired they might hear no more of it 20. For they could not indure that which was commanded And if so much as a beast touch the mountain it shall be stoned or thrust through with a dart Paraphrase 20. A token of the great unsupportablenesse of the Mosaical Law which was farther signified by the severity threatned to any beast that should touch that mount whence the Law was given and the so formidable aspect of those things that appeared there that Moses himself could not chuse but tremble as is received by tradition of the Jews as many other things see note on 2 Tim. 3. a. though not mentioned in Exodus Which sure may take off any man among you from falling in love with Judaisme 21. And so terrible was the sight that Moses said I exceedingly fear and quake Paraphrase 21. A token of the great unsupportablenesse of the Mosaical Law which was farther signified by the severity threatned to any beast that should touch that mount whence the Law was given and the so formidable aspect of those things that appeared there that Moses himself could not chuse but tremble as is received by tradition of the Jews as many other things see note on 2 Tim. 3. a. though not mentioned in Exodus Which sure may take off any man among you from falling in love with Judaisme 22. But ye are come unto mount Sion and unto the city of the living God the heavenly Jerusalem and to an innumerable company of Angels Paraphrase 22. But ye are admitted to the Christian Church and by that to the liberty of approaching heaven of claiming right to it that substance of which the mount Sion and Jerusalem called the city of the living God was but an image or type where there are so many troops of Angels ten thousand in a troop with whom all Christians have communion in the Church 23. To the note g general assembly and Church of the note h first-born which are note i written in heaven and to God the judge of all and to the spirits of just men note k made perfect Paraphrase 23. To the dignity of being members of that congregation of Jewes and Gentiles where Angels and Men joyn together and make up the assembly of the Church made up of Apostles the first-fruits of the faith Rom. 8. 23. and all those eminent faithful persons whose names are honoured and recorded in the book of God nay to the presence of God himself and all the saints that are now in blisse 24. And to Jesus the mediator of the new covenant and to the blood of sprinkling that speaketh better things then note l that of Abel Paraphrase 24. Yea unto Jesus Christ who as a mediator between God and us hath established a second covenant and assured us that it is indeed the covenant of God and consequently that we may be consident that God will perform his part of it and now requires of us and gives us grace to perform ours and to his blood with which we must be sprinkled before we can be admitted into heaven as the Priest was to sprinkle himself before he went into the Holy of holies which is quite contrary to Abel's blood as 't is mentioned in Genesis that called for vengeance on Cain this called for mercy even upon his crucifiers if they would repent and reform and doth powerfully draw down mercy on the penitent believers or that hath much more efficacy in it to obtain Gods acceptance then had the blood of Abels sacrifice which was the first type of the blood of Christ of which we read and of which it is said that God had respect to it 25. See that ye refuse not him that speaketh for if they escaped not who refused him that spake on earth much more shall not we escape if we turn away from him that speaketh from heaven Paraphrase 25. And therefore be sure ye despise not Christ who is come to deliver God's will unto you For if they were destroyed that contemned Moses that delivered the Law from mount Sinai then much severer destruction is to be expected for them that despise the commandments of Christ that delivers them immediately from heaven 26. Whose voice then shook the earth but now he hath promised saying Yet once more I shake not the earth onely but also heaven Paraphrase 26. In giving the Law there was an earthquake when God spake and that was somewhat terrible but now is the time of fulfilling that prophecie Hag. 2. 7. where God prosesses to make great changes greater then ever were among them before even to the destroying the whole state of the Jewes see Mat. 24. note n. 27. And this word Yet once more signifieth the removing of those things which were shaken as of things that were made that those things which cannot be shaken may remain Paraphrase 27. For that is the notation of the phrase which is rendred Yet once which signifies some final ruine and that very remarkable as here the total subversion of the Jewes of all their law and policy as of things that were made on purpose to be destroyed designed by God
'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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 lictors gaolers according to that of the old Glossary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only crucio torqueo to torment but coerce◠too agreeable to that of imprisoning V. 10. Faith There are five acceptions of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith in the New Testament First the Faith or beleiving that Christ was able to cure diseases c. So here and c. 9. 22. Acts 14. 9. and under this head the Faith of the Disciples by which they beleived Christ so far as that by his delegated power they were able to doe the like miracles Mat. 17. 20. 21. 22. Mar. 11. 24. 1 Cor. 13. 2. and perhaps c. 12. 9. where faith as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or gift of the Spirit is joyned with the gift of healing Secondly the belief of all that is revealed by God and that is in effect the true religion either before Christs birth and then 't is the faith of God Heb. 11. 3. 30 31. and referred to v. 6. Or after and then 't is the faith of Christ Rev. 14. 12. Or beleif of the truth that is that truth now revealed by Christ 2 Thess 2. 13. and when this is not so complete as it should be for want of light then 't is weak faith or weaknesse in faith Rom. 14. 1. To this many places belong 1 Thess 3. 2 5. 2 Thess 1. 3. Jam. 2. 1. Jude 3. Rom. 1. 5. Acts 6. 7. and 14. 22. So Luke 18. 8. where by reason of the persecution of that faith Christ foretels that there shall be at his coming to act vengeance on his enemies very little Faith upon the earth that is in the land of Judaea and Samaria So Luke 22. 32. And as this Christian faith contains in it doctrines in opposition to the Mosaicall law to 't is used Rom. 3. 27 28. c. 4. 15. As it comprehends Christs precepts so 't is Rom. 16. 16. and as promises so 't is used Gal. 3. 14. 1 Cor. 15. 14. Heb. 11. 1. And this last branch of it comprehendeth Hope also whose object are those Promises and supposes and includes a sincere care of performing the condition now required under the Gospel without which as the promises belong not to any so the Faith is but an imperfect and false Faith which will never avail any Thirdly the dictate of Conscience rightly perswaded or assured of the lawfulnesse of what a man doth and that either to one particular action Rom. 14. 22 23. or universally to the Generall current of the life Heb. 10. 22. Fourthly in a more limited sense 't is a Confidence in prayer that what we ask as we ought to doe we shall receive Jam. 5. 15. and as an associate of that depending on Gods provision for things of this life the want of which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 littlenesse of Faith Matth. 6. 30. this being one promise of the Gospel that they who ask shall receive and that all these things the necessaries of life shall be added to them that first seek the righteousnesse of Gods kingdome or of the Gospel Fiftly Fidelity and that either in God making good his promise to us Rom. 3. 3. 1 Cor. 1. 9. 10. 13. 1 Thess 5. 24. Or in man toward other men Gal. 5. 22. servants toward masters Tit. 2. 10. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faithfull steward Matth. 25. 21. Luke 14. 17. 1 Corin. 4. 7. Or of men toward God 2 Tim. 4. 8. where keeping the faith after fighting and finishing the course must needs be constancy and fidelity see Note on Jam. 1. a. from whence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most commonly draws its signification being frequently taken not for beleiving but faithfull see Heb. 2 17. 3. 2. 1 Tim. 1. 12. Revel 2. 10. and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ordinarily unfaithfull Luke 12. 46. all one with hypocrites Matth. 24. 51. In this acception it is that it notes sincerity of resolution of Christian life which God that sees accepts though for want of occasion or tryall as yet it be not express'd in action and so approved to men So 1 Pet. 1. 7. and Phil. 1. 29. and thus when Abraham's faith was tried first by a hard command of going out of his country then by an incredible promise of a Child from barren old Sarah then again by a hard command of sacrificing his Son these three being but trials of his faith upon which it was approved to be sincere and so he justifi'd 't is now apparent that before these tryals he had faith which then before it was tryed was nothing but this resolution of Obedience c. or a sincere giving himself up to God in praeparatione animi in purpose of mind or resolution and if it had fail'd in any of those tryals would then have lost its acceptance with God but failing not was approved This I conceive is the faith which in S. James must when opportunity serves be shewed or demonstrated by workes James 3. 18. and if in that case it doe not is a dead faith v. 20. but supposing it sincere though yet not tried then it is that which I now speak of and is then opposed to Works not as those note 1. the ceremonies of the Mosaicall Law or 2 ly perfect unsinning obedience but as they signifie actuall performance To this there is a place of a venerable ancient Writer Cyrill of Jerusalem which is very appliable who having said of the Theif on the Crosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was willing to doe well but death prevented him answers him presently in the person of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The work is not the only thing which I expect or which I so require that nothing else will serve the turn but I have accepted thy faith By which it appeares that Faith in his acception is that faithfull resolution then begun though through want of life no Works followed it Thus when Faith denotes profession of faith or of some duty to be performed by a Christian as 1 Tim. 5. 11. this is either sincere and then accepted as in that Thief and is then opposed to Works only as a lesse to a greater or imperfectius magis perfecto the more imperfect to the more perfect James 2. 22. or unsincere and hypocriticall and is then opposed to Works as falsum vero false to true and so faith and life are ordinarily opposed in the Fathers Besides these five the word is also sometimes used in a looser sense for beleiving the doctrine of God and Christ howsoever acquir'd whether from sensible experience Jam. 2. 19. or from ocular demonstration Joh. 20. 25. or from relation as when 't is said to come by hearing V. 11. Sit down The custome of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accubitus lying along at meat so usual among the Graecians and the Romans though it be not mention'd in the Old Testament but on the other side Tables were in
is a good desireable excellent service and the commands or tasks that I require you to perform are very tollerable and easie to be performed Annotations on Chap. XI V. 3. He should come The Prophecyes of Christ as the Messias of the Jewes by them expected and also of the Gentiles though by them not so discern'd were so plain in the Old Testament under the title of Shilo coming c. and yet the person or name of him so unknown that he was by them wont to be express'd by some circumlocutions particularly by this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that cometh as it appears by the continuing that phrase both here and Heb. 10. 37. Mat. 21. 9. Lu. 7. 20. 13. 35. Joh. 12. 13. and Lu. 19. 38. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the coming King and so the state of Christianity is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the coming kingdome Mar. 11. 10. and in Is 9. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the age to come in the Septuagints rendring by which is distinctly meant the Messias entring on those great offices to which he was design'd and destin'd by God So also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2. 5. the world to come and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6. 5. the state and power of grace or Christianity And of this the Baptist here asks the question by this means to help his Disciples to a more explicite conviction and assurance of the truth of it that whatsoever befalls him they may cleave fast to Christ V. 5. The poore c. It is an idiome ordinary in these Books of the Old and New Testament that Passive verbs by a Metonymie of the effect comprehend and import the reality of the effect of the passion or a willing reception of the impression that is note the Patient not onely to receive influxes from the Agent but to be effectually chang'd by the passion So Isaiah 65. 1. I am sought of them that asked not for me Where 't is cleer that seeking and asking for are all one Aske and ye shall have seek and ye shall find saith our Saviour directly in the same sense And therefore it cannot be imagined how they that have not asked for God he may yet be truly affirmed to be sought by them It remaines therefore that to be sought must here be understood cum effectu so as to have the effect of finding attend it and so 't is distinctly interpreted by that which follows I am found by them which sought me not Where as sought me not is equivalent to asked not for me so I am found is directly all one with I am sought in the begining of the verse And accordingly Rom. 10. 20. where these words of the Prophet are cited in stead of I am sought of them the Apostle reads I was made manifest unto them So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turned out of the way Tit. 3. 11. signifies not only the being perswaded and turned and perverted by another but the having really received the impression being effectually wrought on and corrupted by seducers So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be tempted Gal. 6. 1. is to be wrought on by temptation or else the possibility of it would not be used as an argument to inforce so much Christian care and meeknesse toward him who is overtaken in a fault So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be scandaliz'd is to be wrought on brought into sin actually discouraged in the waies of godlinesse by the scandall laid in his way as in this very verse and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be Evangeliz'd is to be wrought on by the preaching of the Gospel not only to have it preach'd to them which is peculiarly observed of the poor humble-minded man of whom 't is therefore said under the embleme of the little children that of such is the kingdome of heaven the Christian Church is made up of such see Jam. 2. 5. whereas the proud resist and despise and stand out against it The vulgar Latine have rendred agreeably to this sense Evangelizantur pauperes the poore are Evangeliz'd Another sense there is whereof the words are capable thus that the promises of Christ and all the good newes and beatitudes of the Gospel pertain to the poor humble soul So Heb. 4. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to signifie The promises of the Gospel were offer'd to us But this will be contain'd under the former sense for if they have the Gospel preach'd to them and are effectually wrought on by it then sure the Gospel pertains to them The true and compleat sense of the phrase will thus best be fetch'd out These two verses fourth and fifth are Christs way of answering John and assuring him that he is the Messias by giving him the characteristicall marks of the Messias in the Prophets and shewing him how visibly they belong to him The places in the Prophets on which he pitcheth are chiefly these three first Isa 29. 18 19. where the Greek read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that day the deaf shall hear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the eyes of the blind shall see on occasion of which he farther adds what was then frequently done of the same kind the lepers are cleansed and the dead are raised and the poor shall rejoyce because of the Lord with mirth The second is Isa 21. 1. The Lord hath anointed me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to proclaim glad tidings to the poor and recovering of sight to the blind The third is Isa 35. 5 6. Then the eyes of the blind shall be open'd and the eares of the deaf shall heare the lame shall leap and the tongue of the dumb shall sing By the two former the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be guess'd at one whereof makes it the mark of the Messias to preach to the poor and so in the rendring of this place here this Active office of Christ must be taken notice of and then the reall Passive sense also as it belongs to us must be superadded to it proportionable to the poors joyfull receiving the Gospel in Isaiah So Psal 68. 10 11. Gods providing for the poor is express'd by the Lord gave his word great was the multitude of preachers and that referrs to the first part the preaching to them And to the second that of their receiving it see Zeph. 3. 12 13. the afflicted poor people shall trust in the name of the Lord c. see also Zach. 11. 11. The Hebrew edition both of Munster and Mercer reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor are made blessed But 't is probable that that is a misreading for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are Evangeliz'd in either of the former senses V. 6. Offended The use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scandall in the Sacred being seldome or never found in the ancient Profane Writers is once for all to be observed It is either Naturall as generally in â—he Old
them Paraphrase 2. And Jesus willing by an embleme or visible representation to satisfie this question of theirs as farre as was useful to them 3. And said Verily I say unto you except ye be converted and become as little children ye shall not enter into the kingdome of heaven Paraphrase 3. Unlesse you change your inclinations and desires and take your selves off from this vain ambitious expectation and pursuit of a carnall kingdome of Christ and of your receiving dignities and preheminencies in it you can never be true disciples of Christ this carnal ambition and projecting being so contrary to the Christian temper 4. Whosoever therefore shall humble himself as this little child the same is greatest in the kingdome of heaven Paraphrase 4. Two things therefore I shall teach you from this emblem first that the state of Christianity is such a state that he which is most lowly is most capable of eminence in it 5. And whoso shall receive one such little child in my name receiveth me Paraphrase 5. Secondly that all the lowlyest and meanest persons are so dearly valued by me that he that would do a grateful thing unto me cannot find any fitter way to doe it then by cherishing and treating kindly and tenderly any such mean lowly person especially if it be by shewing kindnesse and tendernesse to his soul endevouring to advance that in the wayes of godlinesse 6. But who so shall offend one of these little ones which beleive in me it were better for him that a milstone were hanged about his neck and that he were drowned in the depth of the sea Paraphrase 6. Whereas on the other side he that shall gall discourage drive from me and the Christian practise any such meanest person that comes to me 't were for his advantage that the stone of a mill not such as women turn with the hand c. 24. 41. but so big that it is fain to be turned by an Asse were hung as a weight about his neck and he then cast into the sea sure to be hurried presently to the bottome of it 7. Wo unto the world because of offences for it must needs be that offences come but wo to that man by whom the offence cometh Paraphrase 7. Upon this occasion I tell you before-hand that great-falling off and apostastising there will be amongst those that receive the faith great discouragements to obstruct the receiving of it many will be seduced from the right way which is a sad and wofull thing But though this be to be expected in respect of the wickednesse of some and seduciblenesse of others and though it be not imaginable that the word should by God be kept free from all such temptations to sin nay God hath thought fit to permit such for the tryal and exercise of Christians yet will this be little matter of excuse but rather of aggravation of their sin and wo that shall be instrumental to this end that shall be the authors of them 8. Wherefore if thy hand or foot offend thee cut them off and cast them from thee it is better for thee to enter into life halt or maimed rather then having two hands or two feet to be cast into fire everlasting Paraphrase 8. And therefore I now forewarne you that if any that is nearest to you friend profit pleasure as dear to thee as a member or any part of thy self go about to discourage thee in thy Christian course to withdraw thee either in grosse from the Christian profession or more particularly from any act of duty to the contrary sin thou be sure to renounce it part with it Mat. 5. 29 30. It being so much more eligible and desirable for thee to attain eternal blisse having in thy life time been halt or maimed that is passing through some difficulties or austerities then by escaping those difficulties to run into sin and so to hazard everlasting fire 9. And if thine eye offend thee pluck it out and cast it from thee it is †better for thee to enter into life with one eye rather then having two eyes to be cast into hell fire Paraphrase 9. having here for some years lost the benefit of one of thine eyes 10. Take heed that ye despise not one of these little ones for I say unto you That in heaven their note a Angels doe alwayes behold the face of my father which is in heaven Paraphrase 10. it is a matter of great moment then worthy your saddest care that you doe not undervalue or neglect the good and advantage of any the meanest person to whose reformation or establishment ye are able to contribute any thing but especially that you take care least by neglecting to do what is in your power to doe toward the recalling or confirming or else by any other means though but occasionally ye prove the undoing of any my meanest servants for I tell you The Angels which are by God appointed to be their guardians on earth have yet their continual returnes and recourse to Gods glorious presence are neer and high in Gods favour alwayes having accesse to make requests or complaints in their behalfes and to receive commands from him concerning them and therefore these though little in their own and the worlds account are not yet to be slighted or despised by any or averted from their course of piety by that means 11. For the son of man is come to save that which was lost Paraphrase 11. For Christ that came to reduce those see note on c. 11. k. that are gone astray from the wayes of God must be thought to require the same of you to be most diligent and industrious to reduce the meanest person upon earth that is in a course of any danger of ruine to the soul 12. How think ye If a man have an hundred sheep and one of them be gone astray doth he not leave the ninety and nine and goeth into the mountains and seeketh that which is gone astray 13. And if so be that he find it verily I say unto you He rejoyceth more of that sheep then of the ninety and nine which went not astray Paraphrase 12 13. For judge in reason I pray by this ordinary resemblance If an ordinary man on earth have a possession on which he sets any considerable value be it an hundred sheep and if one of them be strayed from the rest and that be discerned by him doth he not set so great a value on that one lost sheep as at the present to leave the whole number besides knowing them safe in the pasture or fold and goe and search diligently and solicitously for that one and upon the finding it is he not affected with more joy at the first sight of it then he is at the beholding his whole flock which had never run that hazard 14. Even so it is not the will of your father which is in heaven that one of these little ones should perish Paraphrase 14. And just
punctually in favour of the Roman Emperour and so much more for the paying then for the refusing to pay tribute yet because there was so much caution in his speech as that the Pharisees were not able to take any advantage against him It is therefore improved into an accusation against him that he forbad to give tribute to Caesar Lu. 23. 20. see Note on Mat. 22. b. That which is in the Printed copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taxe or tribute is in the old Greek and Latine MS. which Th. Beza sent to the University of Cambridge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 head money V. 44. Want To discern the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Scripture writers it will not be amisse to look on it a little in the Old Testament Ezr. 6. 9. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred signifies that which they have need of for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies oportuit necesse habuit indiguit to want or have need of and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lu. 21. 4. will be rendred out of her necessaries out of that which was necessary to her out of that which she wanted for her selfe out of her very low estate or extremity as appears by that which followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all her provision all that she had to live or subsist on as that is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of that which those others had to spare Thus Phil. 4. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of a very low estate wherein he had no more then absolute necessaries with which saith he he had learned to be content expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being abased or very low v. 12. both which are opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hungring is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feeding full So 1. Cor. 16. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which you ought to have done and did not they have supplyed 2 Cor. 8. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your abundance may be a supply to their necessities and c. 9. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the necessity of the Saints and c. 11. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my necessity So Phil. 2. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your defect of ministring to me or that ministring to me which was necessary but through distance could not be performed on our part So Col. 1. 24. I rejoyce in my sufferings for you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c thus or to this sense Christ suffered for his Church his body yea Lu. 24. 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he ought to suffer in many respects there was a necessity of it And so in like manner by way of correspondence so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies it is necessary that I that am a Christian should suffer for you for the Church that is his body this now I doe I in my flesh make up by way of Antitype those necessary sufferings of Christ for his body So 1 Thess 3. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to complete or fill up for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Old Testament is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those things that are necessary to your faith All this is here cast together to give one entire view of these words in the New Testament CHAP. XIII 1. AND as he went out of the Temple one of his disciples saith unto him Master see what manner of stones and what buildings are here 2. And Jesus answering said unto him Seest thou these great buildings there shall not be left one stone upon another that shall not be thrown down Paraphrase 2. See Note on Mat. 24. a. 3. And as he sate upon the mount of olives over against the Temple Peter and James and Andrew asked him privately 4. Tell us when shall these things be and what shall be the signe when note a all these things shall be fulfilled Paraphrase 4. When shall this utter destruction of the Temple be and consequently of the Jewish nation and what prognosticks or forerunners of it shall be observable see Note on Matth. 24. b. c. 5. And Jesus answering them began to say Take heed lest any man deceive you Paraphrase 5. And Jesus answered them the forerunners that you are most concern'd to know are the great dangers that ye shall be in if ye be not very wary of being seduced and drawn off from the truth 6. For many shall come in my name saying I am Christ and shall deceive many Paraphrase 6. For before that time many false prophets and false Christs pretending to deliver the nation from the Roman subjection shall appear among you and draw many followers after them 7. And when ye shall hear of warres and rumours of warres be ye not troubled for such things must needs be but the end shall not be yet 8. For nation shall rise against nation and kingdome against kingdome and there shall be earthquakes in divers places and there shall be famines and troubles these are the beginnings of sorrows Paraphrase 8. For there shall be civil warres among you see Note on Mat. 24. c. and earthquakes in several parts of your countrey and famines and tumults these are as the first grudging of those great pangs of travail which shall after some time come suddenly upon your nation 9. But take heed to your selves for they shall deliver you up to councels and in the Synagogues ye shall be beaten and â—e shall be brought before Rulers and Kings for my sake for a testimony against them Paraphrase 9. to the great Consistory in Jerusalem and the lesser in other cities where you shall be scourged and delivered to the Roman powers that they may put you to death because the Jewes cannot and this shall be a means of making known to them the Christian religion as it was in S. Peter and Paul 10. And the Gospel must first be published among all nations Paraphrase 10. But before this destruction come on the Jewes the disciples shall have preacht through all the cities of Jewry and from them depart to the Gentiles 11. But when they shall lead you and deliver you up take no thought before hand what ye shall speake neither doe ye premeditate but whatsoever shall be given you in that hour that speak ye for it is not ye that speake but the holy Ghost Paraphrase 11. carry you before those tribunals be not solicitous beforehand see Mat. 10. 19. what answers or pleas to make for at that time ye shall be by the Spirit of God extraordinarily instructed what apologies or answers to make and what shall then come into your hearts remember 't is an effect of this speciall promise
raise up the Christ to fit on his throne which is distinctly parallel to this V. 70. The world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an age and in the New Testament most commonly is used in a general sense not for the age of a man nor again for an hundred years but for an age of the world or some eminent part in the division of that Now the World is divided two wayes either into the age before the Messias and the age of the Messias or into the age of this world and of the world to come after the day of doom Accordingly the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used sometimes for the first part of the first division for the first estate beginning at the beginning of the world and reaching to the end of the Jewish common-wealth Thus is the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à secule ordinarily used and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here to note that general age from the beginning of the world of which the Jewish state was an eminent part under which prophecies had been allowed by God to this people And it being resolved by the Jews that there was to be another age beside that first which they call the age of the Messias see Note on Mat. 24. c. or the age to come they are wont to use the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sometimes for brevity sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagint render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to age and yet farther or to age and afterward in seculum seculum to age and to age meaning thereby both these ages the then present and that other then to come the age of the Messias Thus have we interpreted the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 age Mat. 24. 3. in a diverse sense from that which belongs to it Mat. 28. 20. In the former to signifie the Jewish state in the latter the state of the world under the Messias And in that notion I suppose it is that the Gospel of Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 14. 6. the Gospel of that age of the Messias the Christian faith which was to endure till the end of the world Mat. 12. 32. note l. Sometimes again the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the first number of the second division this world from the creation till the day of doom as Luk. 20. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the children of this age the men of this world opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are vouchsafed participation of that other do marry c. and so in many other places And so likewise for the second part of the second division the state after this life that of another world ordinarily call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world to come and that world or age it is oft call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simply also as Joh. 6. 51 58. he shall live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render for ever or to that age to come which is eternal And from this notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is peculiarly that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonly signifies eternal including both this world and that other This eternal future state was it seems denied by the Sadducees and thereupon it is the observation of the Jews that after Ezra's time it was appointed that at the end of benedictions in the Temple the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in seculum should be changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from age to age i. e. from this age to the next So we find it in c. 9. of Cod. Berachoth c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In all the conclusions of benedictions they were wont to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from age But when the Sadducees perverted this form of speech and said that there was but one age they appointed that the form should be from age and to age And though perhaps this latter form be before Ezras time to be met with in the Hebrew writings yet it seems t was not in their formes of benedictions in the publick service and there it was probably inserted on that occasion And an abbreviate of that form it is which the Christians have delivered to them by Christ Mat. 6. 13. thine is the kingdom the power and the glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to both ages the present and the future which we according to sense render for ever and ever i. e. for this world which is one for ever and for the next which is another for ever This is more largely set by the Apostle Gal. 1. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the ages of ages but yet more amply in the antient Church which added that second versicle to the doxologie As it was in the beginning i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the age from the beginning of the world as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies is now and ever shall be world without end i. e. now in this world and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to that world which shall never end V. 74. Grant The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an Infinitive mood after it as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is according to the sense of it to be rendred as if the word power or something else like it were to be understood so often in the Revelation as c. 2. 7. and 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will give to eat or drink i. e. power to do so c. 3. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will give the priviledge or favour to sit So the Passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in like manner c. 6. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 13. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was given to receive to do to give and so c. 16. 8. and 19. 8. where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power or the like is clearly understood which in many other places is express'd c. 9. 3. c. 6. 8. c. 15. 5 7. c. and so the former part of the 74. ver being read as it were in a parenthesis the sense will be perspicuous The oath which he sware to Abraham our father that he would give us power to serve him in holinesse c. And so beside the explication of that oath made to Abraham which hath from this passage been explain'd in another place here will be observable also the allusion of this whole passage to the names of the Baptist and his parents For the meaning of Zachary is the remembrance of God and to that referres his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods remembring his covenant v. 72. Elizabeth signifies the oath of God and to that referres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the oath which he sware And John signifies the free gift or grace of God and to that referres the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the giving deliverance and grace to serve him in sincere
clothes neither abode in any house but in the tombes 28. When he saw Jesus he cried out and fell down before him and with a loud voice said What have I to doe with thee Jesus thou son of God most high I beseech thee torment me not Paraphrase 28. let me alone to continue where I am and doe not before my time cast me into the place of torments the pit of hell v. 31. See Mar. 5. note b. 29. For he had commanded the unclean spirit to come out of the man for oftentimes it had caught him and he was kept bound with chaines and with fetters and he brake the bands and he was driven of the devil into the wildernesse Paraphrase 29. the devil possest him and put him into a kind of raving fit which made him very unruly and thereupon 30. And Jesus asked him saying What is thy name And he said Legion because many devils were entred into him 31. And they besought him that he would not command them to goe out into the note d deep Paraphrase 31. cast them into the pit of hell 32. And there was there a herd of many swine feeding on the mountains and they besought him that he would suffer them to enter into them and he suffered them Paraphrase 32. and to shew the people the destructive power of this Legion of devils if not restrained by his omnipotent goodnesse and so to let them see the great benefits that were now come to them if they would receive and believe in Christ he did permit or not restrain them to doe what they so much desired to enter into the swine See Mar. 5. 13. 33. Then went the devils out of the man and entred into the swine and the herd ran violently down a steep place into the lake and were choaked 34. When they that fed them saw what was done they fled and went and told it in the city and in the countrey Paraphrase 34. villages in the countrey 35. Then they went out to see what was done and came to Jesus and found the man out of whom the devils were departed sitting at the feet of Jesus clothed and in his right mind and they were afraid 36. They also which saw it told them by what means he that was possessed of the devils was healed 37. Then the whole multitude of the countrey of the Gadarens round about besought him to depart from them for they were taken with great feare and he he went up into the ship and returned back again 38. Now the man out of whom the devils were departed besought him that he might be with him but Jesus sent him away saying Paraphrase 38. be one of his constant attendants or disciples 39. Return to thine owne house and shew how great things God hath done for thee And he went his way and published throughout the whole city how great things Jesus had done unto him 40. And it came to passe that when Jesus was returned the people gladly received him for they were all waiting for him Paraphrase 40. the people of the place were very much joyed at his coming 42. And behold there came a man named Jairus and he was a ruler of the synagogue and he fell down at Jesus feet and besought him that he would come into his house 42. For he had one onely daughter about twelve yeares of age and she lay a dying But as he went the people thronged him Paraphrase 42. she was by him left ready to die but by this time that he came to Christ actually dead Mat 9. 18. though that was not certainly known by him till v. 49. 43. And a woman having an issue of blood twelve yeares which had spent all her living upon Physitians neither could be healed of any 44. Came behind him and touched the border of his garment and immediately her issue of blood stanched 45. And Jesus said Who touched me When all denied Peter and they that were with him said Master the multitude throng thee and prease thee and sayest thou Who touched me 46. And Jesus said Some body hath touched me for I perceive that virtue is gone out of me Paraphrase 46. know some cure hath been wrought by the touching of me 47. And when the woman saw that she was not hid she came trembling and falling down before him she declared unto him before all the people for what cause she had touched him and how she was healed immediately 48. And he said unto her Daughter be of good comfort thy faith hath made thee whole goe in peace 49. While he yet spake there cometh one from the ruler of the synagogues house saying to him Thy daughter is dead trouble not the Master Paraphrase 49. from the house of Jairus ver 41. which brought him word that his daughter was dead and therefore he should not put Christ to the trouble to come down to work a cure when she was already dead 50. But when Jesus heard it he answered him saying Fear not believe only and she shall be made whole 51. And when he came into the house he suffered no man to goe in save Peter and James and John and the father and the mother of the maiden 52. And all wept and bewailed her but he said Weep not she is not dead but sleepeth Paraphrase 51 52. And coming into the house where there was already a great company of neighbours gathered together weeping and bewailing the deceased he suffered none of those that came with him to goe in save Peter c. And seeing the company within lamenting her death he comforted them saying 53. And they laughed him to scorn knowing that she was dead 54. And he put them all out and took her by the hand and called saying Maid arise Paraphrase 54. all those that were there lamenting 55. And her spirit came again and she arose straightway and he commanded to give her meat Paraphrase 55. that they might perceive that she was really revived and not onely in appearance and withal to refresh her he commanded them that were in the house to set some food before her 56. And her parents were astonished but he charged them that they should tell no man what was done Annotations on Chap. VIII V. 3. Ministred The true notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so often used in the Scripture will be worth considering a while for the right understanding of all places where 't is used And 1. it is sufficiently known to belong unto and to be frequently taken in general for any kind of service or ministery Such was that of disciples who waited attended on the Prophets did their servile offices see Mat. 3. h. and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for such a disciple Joh. 12. 26. compared with Luk. 6. 40. Mat. 10. 25. But omitting this ordinary notion the best rise will be by considering the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it referres to that one
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
and arrogant opinion of himself For c. Mat. 23. 12. 15. And they brought unto him also infants that he would touch them But when the disciples saw it they rebuked them Paraphrase 15. those that brought them Mar. 10. 13. 16. But Jesus called them unto him and said Suffer little children to come unto me and forbid them not for of such is the kingdom of God Paraphrase 16. these are of that temper of humility and meeknesse which is so necessary an ingredient in a Christian Mar. 10. 14. 17. Verily I say unto you Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein Paraphrase 17. There is no admission or reception to Christianity for any but such 18. And a certain ruler asked him saying Good master what shall I do to inherit eternal life Paraphrase 18. Mat. 19. 20. Mar. 10. 17. 19. And Jesus said unto him Why callest thou me good none is good save one that is God Paraphrase 19. Mar. 10. 18. 20. Thou knowest the commandements Do not commit adultery Do not kill Do not steal Do not bear false witnesse Honour thy father and thy mother 21. And he said All these have I kept from my youth up 22. Now when Jesus heard these things he said unto him Yet lackest thou one thing fell all that thou hast and distribute to the poor and thou shalt have treasure in heaven and come follow me Paraphrase 22. Mar. 10. 21. 23. And when he heard this he was very sorrowfull for he was very rich 24. And when Jesus saw that he was very sorrowfull he said How hardly shall they that have riches enter into the kingdom of God Paraphrase 24. follow me and become Christians and attain everlasting felicity 25. For it is easier for a camel to go through a needles eye then for a rich man to enter into the kingdom of God Paraphrase 25. There is nothing of more difficulty imaginable 26. And they that heard it said Who then can be saved Paraphrase 26. Who is able to receive this severe doctrine to be a Christian and attain blisse upon these terms to enter on this strict course to be a subject of Christs who requires such tasks of his disciples 27. And he said The things which are impossible with men are possible with God Paraphrase 27. But he said c. See Mat. 19. 26. 28. Then Peter said Lo we have left all and followed thee 29. And he said unto them There is no man that hath left house or parents or brethren or wife or children for the kingdom of Gods sake Paraphrase 29. Mat. 19. 29. 30. Who shall not receive manifold more in this present time and in the world to come life everlasting Paraphrase 30. a most plentifull return of advantages as rich as any the most fruitfull season produceth in this world abstracted from those which he shall receive hereafter in heaven 31. Then he took unto him the twelve and said unto them Behold we go up to Jerusalem and all things that are written by the prophets concerning the son of man shall be accomplished Paraphrase 31. Mat. 20. 18. 32. For he shall be deliver'd unto the Gentiles and shall be mocked and spightfully intreated and spit on 33. And they shall scourge him and put him to death and the third day he shall rise again 34. And they understood none of these things and this saying was hid from them neither knew they the things which were spoken Paraphrase 34. And they did not in any manner understand what he meant by those words 35. And it came to passe that as he was come nigh unto Jericho a certain blind man sat by the way side begging Paraphrase 35. two blind men Mat. 20. 3. 36. And hearing the multitude passe by he asked what it meant 37. And they told him that Jesus of Nazareth passeth by 38. And he cried saying Jesus thon son of David have mercy on me Paraphrase 38. O thou omnipotent eternal son of God of whom the Prophets have told us that thou shouldest be born of a Virgin of the off-spring of David I beseech thee to pardon my sins and shew thy divine power in healing me 39. And they which went before rebuked him that he should hold his peace but he cried so much the more Thou son of David have mercy on me Paraphrase 39. And the multitude that went along or attended him chid him and bid him 40. And Jesus stood and commanded him to be brought unto him and when he was come near he asked him 41. Saying What wilt thou that I shall do unto thee And he said Lord that I may receive my sight 42. And Jesus said unto him Receive thy sight thy faith hath saved thee Paraphrase 42. thy believing me to be the Messias express'd by thee v. 38. and v. 41. is rewarded by this cure thy sight shall be restored to thee by this word of mine 43. And immediately he received his sight and followed him glorifying God and all the people when they saw it gave praise unto God Annotations on Chap. XVIII V. 1. Not to faint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is to be explained by Hesychius and Phavorinus who have jointly the one out of the other these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as the printed copies of both authors corruptly read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but as 't is clear it must be mended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which 't is clear that the word signifies negligence or carelessenesse The other rendrings of the word by non defatigari and non deficere seem to be grounded on a conjecture that the reading should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas the Manuscripts agree in this other reading and the importance of the Parable is very well satisfied with it which is to stirre us up to diligence and importunity in prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pray at all times answerable to which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Parable v. 5. that is coming perpetually constantly according to the importance of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note b. and therefore the Syriack here reads coming at all times that is never to omit the constant frequent set houres of performing this duty So likewise 2 Cor. 4. 1. Having this ministry this office intrusted to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are not slothful or negligent in it So Gal. 6. 9. When we are a doing good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us not be slothful but as men that have a sure reward in their eye c. And in the same matter 2 Thess 3. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ye not negligent in doing good onely it is to be observed that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek signifying sometimes an idle sluggish base person and so ignavus a slothful person in Latine is also a fearful pusillanimous cowardly person so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some places being by
Samaritanes that they might make the Jewes see they were his peculiar care at that time yet to shew that the Gospel was not their enclosure he now himself staies with the Samaritans two daies and preacheth the Gospel to them 41. And many more believed because of his own words Paraphrase 41. upon what they heard from him themselves 42. And said unto the woman Now we believe not because of thy saying for we have heard him our selves and know that this is indeed the Christ the Saviour of the world Paraphrase 42. Messias that was to come to redeem the world 43. Now after two daies he departed thence and went into Galilee 44. For Jesus himself testified that a prophet hath no honour in his owne countrey Paraphrase 43 44. went to Galilee avoiding or passing another way not by Nazareth the place of his education because according to the proverb he expected no reception there he went another way not by the lake of Genesareth but by Thabor and Carmel toward Cana where he had wrought his first miracle 45. Then when he was come into Galilee the Galileans received him having seen all the things that he did at Jerusalem at the feast for they also went unto the feast Paraphrase 45. And upon this second coming of his among the Galileans they having since he was there last seen what miracles he had done at Jerusalem at the feast of the passover c. 2. 14. they thereupon gave him a very kind reception and after the cure of the courtiers son which follows here teaching publickly in the Synagogues of Galilee he was glorified of all Lu. 4. 15. 46. So Jesus came again into Cana of Galilee where he made the water wine and there was a certain note d noble man whose son was sick at Capernaum 47. When he heard that Jesus was come out of Judea into Galilee he went unto him and besought him that he would come down and heal his son for he was at the point of death 48. Then said Jesus unto him Except ye see signes and wonders ye will not believe Paraphrase 48. I perceive there is need of doing miracles among you to work faith in you This weaknesse therefore of yours I will indulge to 49. The noble man saith unto him Sir come down ere my child die 50. Jesus saith unto him Goe thy way thy son liveth And the man believed the word that Jesus had spoken unto him and went his way Paraphrase 50. is recovered see v. 52 and 53. 51. And as he was now going down his servants met him and told him saying Thy son liveth Paraphrase 51. is recovered 52. Then enquired he of them the hour when he began to amend and they said unto him Yesterday at the seventh houre the feaver left him 53. So the father knew that it was at the same hour in the which Jesus said unto him Thy son liveth and himself believed and his whole house 54. This is again the second miracle that Jesus did when he was come out of Judea into Galilee Paraphrase 54. did in Cana as he had done one before Joh. 2. 8. having done many betwixt these in other places at Jerusalem and in Judea c. 3. 2. Annotations on Chap. IV. V. 6. Thus The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus is by Theophylact interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simply after any manner not on a seate without any provision made for sitting upon the ground And if so then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must not be on but by or neer the well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 16. 7. is at or by the spring of water V. 10. Living water The Hebrewes expresse a fountaine of water springing or buâ—ling up continually by the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 29. 19. living waters and the Greek render that either literally by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living water or else by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 springing or leaping water that springing of waters out of the earth being a kind of imitation or resemblance of life This fountain or spring-water being of all other the purest is here set to denote that great mercy and grace of God in the hands or disposall of Christ c. 3. 35. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 10. gift of God which he had to give her back again by way of reward for any kindnesse of hers to him And thus Christ himself was promised in the Old Testament to be given in the notion of a fountain Isa 12. 3. Psal 68. 26. V. 31. Prayed him The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things to question and to request or pray And the Greek translators use one of these for the other Psal 122. 6. in stead of Pray for the peace c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enquire or aske after c. So here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the disciples asked for they intreated desired and v. 40. the Samaritanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. asked that is besought him to stay So Mat. 15. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they not asked but besought him saying dismisse her or doe what she desires of thee as appears by Christs answer rendrâ—ng a reason why he did it not presently v. 24 26. So Act. 13. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desired them to goe out and c. 23. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to desire thee and 2. Thess 2. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we beseech you brethren So Joh. 17. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I pray not for the world and v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I pray not and v. 20. So c. 16. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I will pray though v. 30. it be used in the other sense for asking questions V. 46. Noble man The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies an officer of the Kings one that had some place at the court of Herodes Antipas who was then the Tetrarch of Galilee S. Jerome renders it Palatinus The Latine interpreter reads regulus by a mistake reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Casaub ad Baron p. 210. CHAP. V. 1. AFter this there was a feast of the Jewes and Jesus went up to Jerusalem 2. Now there is at Jerusalem note a by the sheep market a poole which is called in the Hebrew tongue Bethesda having five porches Paraphrase 2. on or by the poole where the sacrifices are wont to be washed an house or building or place surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an house of mercy because the sick lay there to be cured 3. In these lay a great multitude of impotent folk blind halt withered waiting for the moving of the water Paraphrase 3. a time of advantage to goe into the water which had this healing force in it but at certain times and when it had been newly troubled See note a. 4. For an Angel went down into the pool at a certain season and troubled the water whosoever then first after the troubling of
breaking out into a very inordinate expression our Saviour wholly disliked as to the present expression of it meaning not to undertake any such employment And for the faith it self that he justly suspected would turn into malice when they should see this their hope of temporall deliverance and revenge frustrated and therefore he retired departed out of their hands â—o a mountain alone V. 27. Labour The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to labour here seems to answer the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having here an Accusative case after it and that signifies to acquire parare comparare quaerere acquirere colligere possidere lucrari and is rendred by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 12. 5. and Gen. 31. 1. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek the Targum read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acquisivit and Deut. 8. 17. in stead of My hand hath wrought me all this strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Targum hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath gathered or acquired me these riches So Ezech. 28. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast made the gold and silver in thy treasury the Targum have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thou hast gathered c. and thus Lu. 19. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy pound hath made or wrought that is hath gained acquired ten or five pounds Thus in Palaephatus Parius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he got himself food sibi victum comparavit Another notion there is of the word 1 Cor. 9. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that work or labour or prepare holy things according to another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when 't is applied to a sacrifice or feast or office and then it notes observare celebrare praeparare aptare ordinare disponere to prepare or fit or dispose but that belongs not to this place V. 28. Work the works of God That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here the tasks or commands of God is not only evidenced by the Context but is the affirmation of Procopius in Gen. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is the work of God the task which God prescribes us that you believe on him whom he hath sent the very place that immediately followes here v. 29. V. 37. The Father giveth me What is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what my Father giveth me may thus be discerned Psal 2. 8. there is a prediction or prophecy of Christ of whom in the words immediately precedent it is said Thou art my son this day have I begotten thee v. 7. that God will give him the heathen for his inheritance and the utmost parts of the earth for his possession where we discern what kind of giving is here meant giving for an inheritance or possession and that is for Christ to be Lord or owner of them and they as possessions subject to his power and dispose And this is done in the conversion of them see Note on Rev. 2. 0. Of this possession of his we find mention Tit. 2. 14. where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peculiar people are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 people for a possession and those are to be purified by Christ and his life given for them that he might redeem them from all iniquity But who they are that are thus said to be given to Christ by God will first appear Negatively 1. not any peculiar number of men absolutely without all respect to any qualifications chosen by God to eternall life for it is apparent and expresly affirmed of one of this number that he was finally lost Those whom thou gavest me saith Christ I have kept and none of them is lost save the son of perdition Joh. 17. 12. where through his own wretched default one of those who had by God been given to Christ totally and finally departed and was lost from him Secondly Not those that are already Actually believers or by God looked upon as such For of these that are here given to Christ it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall come unto me Where coming to Christ is believing on him and is a consequent of Gods giving them to Christ not antecedent to it and therefore when they are given to Christ they are not looked upon as believers already but those which will be such By these Negative considerations the Positive will I suppose be best collected That they that are so qualified and disposed as that Christ being proposed and revealed to them they will follow him come to him become his disciples those are they whom God gives to Christ For there is a sort and temper of mind which is most agreeable and proportionable to the believing on or receiving of Christ which they that have are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fit or prepared or disposed for the kingdome of God Lu. 9. 62. such as in that place are ready and willing to undergoe Christs conditions to part with all and follow him and contrary to these are they that are not worthy of eternall life Act. 13. 46. and of such Christ saith that they are not far from the kingdome of God and that of such is the kingdome of heaven and S. Luke that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disposed in a readinesse for eternal life see Note on Act. 13. 〈◊〉 If it be demanded what temper this is I answer it is the honest heart described in the parable of the seed desiring sincerely to know the truth and to doe Gods will c. 7. 17. probity of mind and an eminent branch of that humility the temper resembled by the little children whose innocence and humility is so remarkable and of those poor in spirit is the kingdome of God the Christian state made up Mat. 5. 3. and those are Evangelized peculiarly that is wrought on by the preaching of the Gospel and God gives grace to the humble but resists the proud refractary confident person and accordingly it is set down as the character of the Gospel that God hath chosen the foolish things of the world the weak the base the despised 1 Cor. 1. 27 28. And so of them that are thus qualified it is here truly said that as God gives them to Christ for his portion the men that are to be his subjects the Israelite indeed in whom there is no guile is the fittest to be a disciple So when Christ calls all to come unto him these shall actually come as soon as ever Christ is revealed to them they receive him As Josephus speaking of Christ Ant. l. 18. c. 4. saith he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a teacher of those men that did with pleasure receive the truth Or as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as many as were in this sense disposed to eternal life believed Act. 13. 18. and as Christ saith expresly here c. 7. 17. that if any man will 〈◊〉
know that Christ is in his Father that is that he came truly with Commâ—ssion from him and hath kept close to the discharge of it varied not from it in the least That that is the meaning of being in his Father may appear by the use of it again c. 17. 21. that they all may be one as thou Father art in me and I in thee that is that they may agree in the same doctrine as my Father and I agree perfectly in the same I teaching what is his will should be taught and nothing else But more evidently here v. 10. Dost thou not believe that I am in the Father and the Father in me i. e. whatsoever I doe or teach is the power of God and the doctrine of God in me as it follows the words which I speak are not from my self but the Father that abideth in me he doth the works v. 10. v. 11. to the same purpose that the miracles which he doth he doth from God and that is a proof that his doctrine is the doctrine of God This the Fathers raising him from the dead and taking him up to heaven will convince them of see c. 16. 10. where his going to the Father is mentioned as a means to convince them of righteousnesse i. e. both that he was a righteous person and that he taught them the true way of righteousnesse 2 ly They shall know that Christ continues in them communicates and derives his power to them that he hath not forsaken them v. 18. as by his death they were apt to suspect he did but are convinced of the contrary by his resurrection 1. by his appearing to them 2 ly by his going to heaven only as he saith to prepare a place for them and then to come meet and conduct them thither v. 3. and 3 ly by his sending his Spirit to them to fit them to be his successors on earth which is the principall thing in this chapter Now their obedience and the sincerity thereof to him is not any third principal thing that they were thus to be convinced of by this miracle of Christs resurrection being a thing which if it were in them they might possibly know without Gods working miracles to testifie it and again their knowing of this would be an effect or consequent of those former convictions not a principal branch antecedent as in the order of the words it lies to the latter of them That therefore which the mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye in me seems to point at in this place is only this that whereas the world should never see Christ again so they that remained in him his faithfull and obedient disciples upon which the whole promise of the Paraclete is built in this chapter v. 15. should partake of the blessing and fruits of his appearance and of the Paraclete and that as they had continued faithful to him he in like manner would be sure to perform his promise to them make them his successors in his power in the Church and preachers of the same doctrine which he had taught from his Father And so that is the plain meaning of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as you are in me so I in you which was the only second thing they needed to be convinced of Though by the way I say as this was the rewarding of their obedience and fidelity to him so also would it be a testimony from God of the sincerity of it which he was pleased thus to accept and reward That this is the right interpretation of this verse appears by the next verse 21. where he that loves Christ and keeps his commandments that is that is in Christ here is the subject to whom the promise is made of Christs manifesting himself unto him which hath appeared to be the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I in him By which it appears that the fidelity to Christ is the qualification or condition required in the subject to make a man capable of the manifestation of Christ to him which would not be afforded to any others And the same is the importance of v. 23. CHAP. XV. 1. I Am the true vine and my Father is the husbandman Paraphrase 1. And as he was going on the way he said to those that were neer him John c. I am the true see ch 6. f. generous fruit-bearing vine Jer. 2. 21. my blood as the blood of the grape shall rejoyce the heart of God and man Jud. 9. 12. And my Father who hath thus planted me in this world here below hath the whole ordering of all that belongs to me and every branch every believer every member of my mysticall body 2. Every branch in me that beareth not fruit he taketh away and every branch that beareth fruit he purgeth it that it may bring forth more fruit Paraphrase 2. Every barren member of my body every unprofitable disciple or Christian he proceeds to excision of Every one that is fruitfull he diligently pruneth and useth all other probable means to render it more fruitfull 3. Now ye are clean through the word which I have spoken unto you Paraphrase 3. You are already sanctified by the operation of my doctrine and spirit upon you though you may need farther pruning in order to that greater degree of fruitfulnesse v. 2. 4. Abide in me and I in you As the branch cannot bear fruit of it self except it abide in the vine no more can ye except ye abide in me Paraphrase 4. Doe ye therefore take care by your obedience and constancy that I may be so fastned in your hearts that I may never be out of them or be provoked to withdraw my self from you For this presence of mine is absolutely necessary to you to make you fruitfull As a branch cut off from the vine withers presently is farre from bringing forth any fruit so he that falls off or is by my Fathers just judgment on him broken off from me deprived of that grace which as juyce is distributed to all the branches as long as they are in the body can never bring forth any good 5. I am the vine ye are the branches He that abideth in me and I in him the same bringeth forth much fruit for without me ye can doe nothing Paraphrase 5. He that adheres and keeps fast to me and consequently I to him he by the grace communicated from me to him will be enabled to bring forth much fruit he and none but he 6. If a man abide not in me he is cast forth as a branch and is withered and men gather them and cast them into the fire and they are burned Paraphrase 6. If ye break off from me and are by your selves as branches separated from me into whom you are ingraffed by faith and obedience ye straight wither away and are fit for nothing but the fire 7. If ye abide in me and my words abide in
To the inward that speech of Christ John 7. 38. seems to pertain He that believeth on me out of his belly shall flow rivers of living waters where the belly denoting the heart or inward part of the man the flowing of the living water from thence denotes some effects of the holy Spirits descent upon and in the hearts of believers the Evangelist there distinctly referring those words to the then-future descent of the holy Ghost ver 39. This he spake of the Spirit which they which believe on him should receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as yet the holy Ghost was not among or upon them because Jesus was not yet glorified Where it is evident that that speech of Christ belonged to some inward gifts in the hearts of men which upon the descent of the holy Ghost upon the Apostles should be powred upon the Christian world convey'd by the preaching baptizing confirming and other ministery of the Apostles their farther instructing them in the Gospel which is therefore elsewhere call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ministration of the Spirit or means of communicating it to believers What this inward gift is appears in severall places wisdome ch 6. 3. knowledge 1 Cor. 12. 8. and so likewise the assistances of Gods Spirit joyned with his word enaâ—ling humble sincere Christians for the duties of Christian life which are required of them called the renewing of the holy Spirit and joyned as here to the Laver of regeneration Tit. 3. 5. and so the earnest of the Spirit in our hearts 2 Cor. 1. 22. See Note on Act. 1. a. The outward gifts are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts of tongues of healing c. And those are evidently called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift of the holy Ghost Acts 10. 45. and that was there powred upon the Gentiles of Cornelius's family immediately on their receiving the faith even before Baptisme And to these belongs another promise of Christ Mar. 16. 17. These signes shall follow those that believe They shall take up serpents c. Now for the resolving of the Quaere what sort of gift it is which is here meant the surest way will be not so to define of either as to exclude the other but to comprehend both under this phrase not that both and every branch of each should be powred on each believer but that they all should be scatter'd among them the inward by Baptisme or Confirmation signed on all and the outward bestow'd on some of them to testifie to all the truth and excellency of the Gospel and to fit and prepare some persons for sacred imployments not all the outward again upon each on whom the outward were bestow'd but some on one some on another the gift of tongues to one of healing to a second of prophesying to a third and they that had most or the highest degrees of these are call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of the Spirit see chap. 6. Note b. and note on Eph. 1. c. V. 42. Fellowship The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred as from the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not communion but communication by that meaning distribution liberality effusion or participation by which any are made partakers of some gift spirituall or temporall such as here beneficence to the poor c. Thus in Simplicius on Aristot Phys l. 1. describing magnanimous men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are saith he content with a little and distribute or communicate readily of that which they have And in Lucian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communicating to the poorer sort of what they have and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will he envy him that communicates and gives Where it signifies liberality or giving to the poor Thus is almes-giving defined by the Arabians communicatio in miseriis Abul Faraii de Mor. Arab. p. 29. And thus Cassander out of Chrysostome renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mysteriorum communicationem Liturg. p. 14. As Excommunication is defined by Tertullian exclusion from communication not from Communion as that is now used for the Sacrament à communicatione orationis conventus omnis sancti commercii relegatio a banishing from participation of all prayer assembly and sacred commerce and not onely of the Sacrament so as the word be compounded like exlex without any change of the termination In this notion is the word generally used in Scripture for liberality or some kind of distributing or dispensing to others So here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continuing in liberality and breaking of bread and prayers where as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies publick prayers and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the breaking of bread in the administration of the Sacrament so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the peoples bringing and presenting of the bread and wine and the fruits of the earth for the acknowledging God the Creator of all part of it to be eaten in commemoration of Christs sacrifice and the rest to be distributed among the poor ver 44. Whereupon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesychius and Phavorinus for which the copies read corruptly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to offer or present From which Glossaries these explications also of the word are to be had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to distribute or dispense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 participation of the holy mysteries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to partake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. They are said to communicate who distribute to one another and they that partake and receive from one another whether friendship or knowledge Whence it appears 1. that the word signifies both to distribute and to receive to make others partake and to be partaker 2 ly that it is appliable to friendship or societie no otherwise then to knowledge or any thing else Thus Rom. 15. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to make a contribution So 2 Corinth 8. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 charity and communication of administration that is liberality toward the saints So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Corinth 9. 13. liberality of distribution so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 1. 5. liberality toward the preaching or propagating the Gospel So Hebr. 13. 16. where 't is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beneficence as 1 Tim. 1. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distributive and communicative are all one so Philem. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is his liberality to the poor by which the bowels of the saints are refresh'd ver 7. flowing from his faith From this notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it strictly signifies liberality toward the poor may be fetch'd the sense of that Article in the Creed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the communication or liberality of the saints to note this great liberality here mentioned of the first converts to Christianity in the Apostles time see Philo of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Aegypt in Euseb Hist l.
eminent of the believers among you that we may consecrate or ordain them to this office of Deacons in the Church and intrust them with the task of distributing to them that want out of the stock of the Church And in the choise of them let it also be observed that they be persons of eminent gifts and knowledge in divine matters see v. 10. who consequently may be fit to be employed by us in preaching the Word and receiving proselytes to the faith by baptisme ch 8. 5 12. 4. But we will give our selves continually to prayer and to the ministery of the word Paraphrase 4. And by that means we shall be lesse disturbed or interrupted in our daily employment of praying and preaching the Gospel 5. And the saying pleased the whole multitude and they chose Stephen a man full of faith and of the holy Ghost and Philip and Prochorus and Nicanor and Timon and Parmenas and Nicholas a proselyte of Antioch Paraphrase 5. And the thing was thus agreed on by those other that associated with the Apostles And they pitched upon Stephen first a very worthy person that was richly instructed in the doctrine of Christ and was by the holy Ghosts coming upon him fitted with elocution and all other abilities to preach the Gospel 6. Whom they set before the Apostles and when they had prayed they laid their hands on them Paraphrase 6. These seven the whole number of disciples that associated with them presented to the twelve Apostles and they that is the Apostles by prayer and imposition of hands see note on 1 Tim. 5. f. consecrated or ordained them to this office of Deacons 7. And the word of God increased and the number of the Disciples multiplied in Jerusalem greatly and a great company of the Priests were obedient to the faith Paraphrase 7. And the faith of Christ was propagated and a very great number of men in Jerusalem associated with the Apostles every day more and more and many of the Jewish priests received the Gospel thus preached by the Apostles 8. And Stephen full of faith and power did great wonders and miracles among the people Paraphrase 8. And Stephen the deacon being endued with great abundance of Christian knowledge and also with the power of working miracles 9. Then there arose certain of the synagogue which is called the synagogue of the Libertines and Cyrenians and Alexandrians and of them of Cilicia and of Asia disputing with Stephen Paraphrase 9. And as he preached the faith of Christ some men of that synagogue which was called by the name because perhaps built at the charges of the Libertines that is those which were the sons of them which being Jewes had been made free denisons by the Romans or were born of Jewish parents in cities which had those privileges under the Romans such as Tarsus see note on c. 22. e. where Paul was born who was an active person in this businesse ch 7. 58. some I say of those Jewes and of those that dwelt in Cyrene and Alexandria and in Cilicia and Asia opposed Stephen and contradicted him 10. And they were not able to resist the wisdome and the Spirit by which he spake Paraphrase 10. And he spake with so much knowledge and conviction of argument and with so great excellent of elocution that they were no way able to deal with him 11. Then they suborned men which said We have heard him speak blaspemous words against Moses and against God Paraphrase 11. And being overcome by his reasons and power of speaking they betook themselves to other viler arts and hired some men to accuse him falsly and to make complaint to the Sanhedrim that they had heard him speak dishonorably of the Jewish religion 12. And they stirred up the people and the Elders and the Scribes and came upon him and caught him and brought him to the councell Paraphrase 12. And having incensed the Sanhedrim against him and also the people at Jerusalem they apprehended and carried him before the Sanhedrim 13. And set up false witnesses which said This man ceaseth not to speak blasphemous words against this holy place and the Law Paraphrase 13. And brought those witnesses which they had hired or suborned v. 11. to give in their testimony which was thus This Stephen is continually a foretelling destruction to the Temple and threatning the change of all the Mosaicall rites 14. For we have heard him say that this Jesus of Nazareth shall destroy this place and shall change the customes which Moses delivered us Paraphrase 14. rites ceremonies 15. And all that sat in the councell looking stedfastly on him saw his face as it had been the face of an Angel Paraphrase 15. And all the Judges that were present in the Sanhedrim as they looked on him saw a great splendour about him just as it is when an Angel appeareth Annotations on The Acts of the holy Apostles V. 1. Graecians The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the Syriack rendred Jewes that understand Greek and by S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that speak Greek in opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the profound or deep Hebrews so saith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Hellenize is to speak Greek and to have skill in the Greek learning So saith Scaliger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non est habitare in Graecia sed linguâ Graecâ uti It is not to dwell in Greece but to use the Greek language And so those here that used the Septuagints translation of the Bible are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hellenists And so are differenced here from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrews which used the Jerusalem-paraphrase Thus are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 11. 20. differenced from the Jewes in generall v. 19. not that those Hellenists were not Jewes for there v. 20. 't is said that they preached to them whereas v. 19. 't is clear that they preached to none but Jewes but that these Jewes understood Greek and used the Greek Bible and therefore are called Hellenists And thus ch 9. 28. when the other Jewes those of the profounder sort had such an aversion to S. Paul the Apostle of the Gentiles that they would not see him saith S. Chrysostome he was yet admitted to speak and discourse with the Hellenists See Note on Joh. 7. d. V. 2. The multitude of the disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multitude of disciples here are the community or society of Christians called sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the All 1 Tim. 5. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the many 2 Cor. 2. 6. answerable to the multitude here and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christians or followers of Christ in respect of whom as their Doctor or Master they are here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disciples and both ordinarily united together in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church and
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
futuro a portion in the age to come whether that signifie Heaven or the kingdome of the Messias without submitting to their whole Law but only to the seven precepts of the sons of Noah hath been not unhappily conjectured by M. Mede And the context is somewhat favourable to it The company consisted of Jewes and Proselytes ver 43. many of those Proselytes as well as Jewes followed Paul and Barnabas after the dissolving the assembly and their doing so and the form of the Apostles exhortation to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abide or persevere signifies that they were already believers Then ver 45. The Jewes contradicted and spake against this doctrine and therefore say Paul and Barnabas seeing ye judge your selves unworthy of everlasting life that is seeing you behave your selves as those that look not after care not for your eternal weale Behold we turn to the Gentiles v. 46. which when the Gentiles heard that is the people of other nations that were there among the Jewes they rejoiced and glorified the word of God v. 48. And upon that it is immediately added that as many as were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disposed or in readinesse for or to eternall life believed In this conjecture there is a faire appearance of truth for the whole of it And for one part of it is undoubted that those who are here said to believe were most of them if not all such Proselytes of the Gentiles and those again not the Proselytes of justice which had undertaken the whole Mosaical law for they were as deeply engaged in opposing Christianity as the most refractary Jewes and accordingly ver 50. the Proselyte women which were zealons for the Law were exasperated by the Jewes see Note on Mat. 23. d. but especially those of the gates which received the precepts of the sons of Noah but were not possess'd with the Jewish prejudices against Christianity But then 1. it no way appears that all the Proselytes of this sort did now receive the faith at this one time and consequently it cannot be affirmed in the latitude of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as many which seems to include all of the sort whatever it is that is noted by the phrase Or if that word may be so qualified as not to extend to all yet there is no propriety of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confine it to that sort of Proselytes any more then there is to confine the like phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fit for the kingdome of God Lu. 2. 62. to this sort of Proselytes which there appears not at all to belong to them Of that phrase see Note d. on Joh. 6. where it appears to signifie one that by Gods prevenient graces hath that qualification wrought in him which is the peculiar temper wherein the Gospel takes root and prospers the honest heart or sincere desire of reforming and living piously For these when the Gospel is preach'd to all are peculiarly the men that lay hold on it and bring forth the fruits of it And these are very fitly described by this phrase here and accordingly it is said that as many as were such believed or turned Christians Now for the main difficulty how this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. should come to signifie these I shall enlarge a while by viewing the nature of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to order or ordain among writers sacred and profane In Scripture it often signifies to appoint as that is to command or constitute So Act. 22. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things which are appointed thee to doe is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what thou oughest what is thy duty to doe in the parallel place ch 9. 6. So Act. 15. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they commanded or gave order or appointed and Mat. 28. 16. the mountain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Jesus had appointed or commanded But more frequently 't is used in the military sense in the notion wherein the Books of disposing or marshalling armies are called Tactick◠and in which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dispositions of Angels Act. 7. 53. signifies troops or hosts of Angels So of the Centurion Lu. 7. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that hath such a place in the army as though he be a commander to be himself under others in which sense Rom. 13. 1. the powers that are are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constituted by God and placed under him And by Analogie from hence 't is applied to other things as 1 Cor. 16. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they disposed or devoted themselves to that function that part as it were of the Ecclesiastical militia which consisted in ministring to the Saints In the Translators of the Old Testament and writers of the Apocrypha 't is generally in the military sense answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Ezech. 44. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall appoint or dispose or marshall them to keep watches which is spoken of the Temple but as that represents an host and is usually so called and thence Lu. 1. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the order of his daily course is in that sense also so 2 Mac. 15. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the horse being so disposed or placed as in Hesychius the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is corruptly read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is placed first neer the horn of the Battalia and 1 Mac. 5. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are disposed or marshalled so that to morrow they may encampe So 2 Kin. 15. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to muster the people Among profane writers 't is sometimes to dispose or put in order so the shepheard doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 order his flocke in Philostr de vit Apoll. l. 3. c. 3. And in Apsyrtus in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having fought in ranks in the military sense follows within a line 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having disposed these things in order that is of writing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I addresse my selfe to thee c. In the military sense nothing is more ordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were marshalled as for a fight in Thucyd. l. 3. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Julian and others is simply for enemies so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Graecians being marshalled c. l. 2. as in Aelian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are souldiers in their ranks in services as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the contrary are those that are disbanded and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and or troop of such And in this sense they that are truly pious sincerely and honestly disposed to do whatsoever God requires of them towards eternall life whether that signifie Christianity the present part of that life which shall end in eternity or whether the life of
by fasting and prayer and imposition of hands they then took their leave of them referring them to the good providence of Christ whose faith they had received to defend them and to encrease all good things in them 24. And after they had passed throughout Pisidia they came to Pamphylia 25. And when they had preached the word in Perga they went down into Attalia 26. And thence sailed to Antioch from whence they had been recommended to the grace of God for the work which they fulfilled Paraphrase 26. And they came back to Antioch from whence it was that they were sent forth ch 13. 3 on this voyage and that with solemn prayer and fasting for the preaching of the Gospel see v. 3. and note on Heb. 13. d. to these so many cities of which they had now made an end and so returned 27. And when they were come and had gathered the Church together they rehearsed all that God had done with them and how he had opened the dore of faith unto the Gentiles Paraphrase 27. and that it had pleased God that by their preaching to the Jewes in the Gentile cities many of the Gentiles had received Christianity 28. And there they abode long time with the Disciples Annotations on Chap. XIV V. 17. Rain from heaven The reason of S. Pauls naming of rain from heaven as a peculiar testimony of Gods power and goodness seems to be taken from that notion which the Jewes had of it express'd by this ancient saying in Sanhedr and in Chelek Taani c. 8. § 2. in Ein Israel that there be three keyes not given to any Legate or Proxy kept peculiarly in Gods own hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of life of rain of the resurrection of the dead making rain as immediate and incommunicable a gift of God as either giving or restoring of life Hence it is frequently styled by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power of rain because say they it descends not but by power and 't is one of the things in which the power of God shews its self The difference of it from other the like acts of power they say is this that it belongs to the just and unjust whereas say they the Resurrection belongs to the just onely and so saith our Saviour of it Mat. 5. 45. V. 23. Ordained them Elders The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is not as some think the description or notation of the state of the men before they were ordained or of the qualifications which made them fit to be installed Governours viz. their being such who were counted Elders of the people for wisdome and knowledge of Christianity but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to consecrate or ordain Governours by imposition of hands to make them such that were not so before to invest and endow them with authority in the Church The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally signifies to stretch out the hand or hold it up and signified among the antient Greeks choosing or giving of sentence or suffrages which in popular elections or judicatures was done after this manner But this being the original of the word it is as is ordinary with other words somewhat enlarged and changed in the ordinary usage of other writers Jewish and Christian and signifies indifferently Constituting or Ordaining without any intimation of suffrages or plurality of persons or voices by whom this Ordination is made This may best appear by some testimonies of those writers which wrote nearest the times and the style of the New Testament Thus saith Philo Judaeus of Joseph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was not by any votes or suffrages of many but by the act of Pharaoh the King constituted Governour of all Aegypt under the King So of Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was by God certainly without any suffrages of others constituted the Ruler of the Israelites So of Aarons sonnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God without any concurrence or choise of others chose them Priests So Lucian of Alexanders kindness to Hephestion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made him a God when he was dead which sure was a single act of Alexanders was not done by voices or suffrages And so Maximus Tyrius of Darius's horse which by neighing made his Master King of the Persians saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Persians did not adore or salute Darius till his wanton horse had created him King In all these places the Ordination being an act of some one person Pharaoh God Alexander c. the word is capable of no other notion In like manner when the word is used of the Roman affaires as in Appian and Dio we know it is it must needs be taken in this sense because that ceremony of lifting up or stretching out hands in elections was not in use among them And thus it is used in this place not of any multitude or number of men to whom suffrages might belong but of Paul and Barnabas who did it by joynt consent and there is no other possible way for two to vote any thing As for the suffrages of any others if such could be imagined to have interposed here it would not then be Paul and Barnabas but those others who did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stretch out their hands or give the suffrages And for Paul and Barnabas â—o doe it by the suffrages of others this is farre from the original use of the word from whence it pretends to be concluded for where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the primitive sense is used of choosing by suffrages as in popular elections c. it iâ— certain that their own not others suffrages are meant by it And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by Hesychius rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to constitute as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to elect and so it is here all one directly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ordain Elders as Tit. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to constitute elders And thus the word is clearly used Act. 10. 41. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being spoken of the Apostles being whether fore-ordained or fore-chosen of God to be witnesses of Christs resurrection must needs be without votes or suffrages and accordingly Theophylact on 2 Tim. 1. 6. in stead of S. Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by imposition of my hands hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when I ordained thee Bishop And so S. Chrysostome on those words Act. 6. 6. having pray'd they laid hands on them saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were ordained by prayer for this is ordination making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stretching out the hands and laying on the hands to be all one And though 2 Cor. 8. 19. it be used of the Churches constituting one to travail with S. Paul yet is this no variation from the present notion of it the word signifying to ordain or elect or constitute indifferently whether it be done by God or one or
came from you Barnabas and Paul 26. Men that have hazarded their lives for the name of our Lord Jesus Christ Paraphrase 26. Persons with which we have little reason to find any fault in what they have asserted in this matter of difference but to give them our testimony that they have in preaching the Gospel behaved themselves with all sincerity and uprightness and run the hazard of their lives for the Gospels sake and for the service of Christ 27. We have sent therefore Judas and Silas who note c shall also tell you the same things by mouth Paraphrase 27. We have sent I say with them Judas and Silas on purpose that they might tell you by word of mouth more at large what here we write more briefly 28. For it seemed good to the holy Ghost and to us to lay upon you no greater burthen then these necessary things Paraphrase 28. viz. that we the Bishop of Jerusalem to which as the prime Metropolis all Syria and Antioch doth belong together with Peter and John the Apostles here abiding and the Bishops of Judaea all together in councel having prayed to God to send his holy Spirit to abide among us and to lead us into all truth have upon mature deliberation determined that the Gentile Christians shall not be obliged to Circumcision or other Judaical observances ordinarily required of all that will be Jewish Proselytes or enter into the Mosaical Covenant or to any more then those few things that have among the Jewes been required of all Proselytes of the gates that is of all the Gentiles that were in any wise permitted to come into their â—emple to worship God 29. note d That ye abstain from meats offered to Idols and from blood and from things strangled and from fornication from which if ye keep your selves ye shall doe well Fare ye well Paraphrase 29. viz. to observe the seven precepts of the sons of Adam and Noah which sort of precepts if you observe there shall be no more of the Mosaical Law required of you particularly circumcision shall not 30. So when they were dismissed they came to Antioch and when they had gathered the multitude together they delivered the Epistle Paraphrase 30. calling the Church together presented the Decretal Epistle to them in the presence of the whole congregation 31. Which when they had read they rejoiced for the consolation Paraphrase 31. And when the Church had received and read the letter they were much joyed at the approbation of their practise by the Apostles see note on Joh. 14. b. 32. And Judas and Silas being note e prophets also themselves exhorted the brethren with many words and confirmed them Paraphrase 32. And these two Bishops of Judaea were indued with a prophetick Spirit able to expound and interpret Scripture and usually employed in confirming and building up believers in the faith and accordingly thus they did here 33. And after they had tarried there a space they were let go in peace from the brethren unto the Apostles Paraphrase 33. And when they had stayed at Antioch some time they took their leaves to depart with farewells and thanks and prayers for their prosperity v. 40. see Mat. 10. 13. and the like to those of Jerusalem James and Peter c. which had sent them 34. Notwithstanding it pleased Silas to abide there still Paraphrase 34. But upon some occasion Silas chose not to return yet but stayed with Paul and Barnabas 35. Paul also and Barnabas continued in Antioch teaching and preaching the word of the Lord with many others also Paraphrase 35. And Paul and Barnabas stayed at Antioch instructing them that had received the faith and revealing it to them that had not and so did also divers others of the disciples which came thither c. 11. 19. 36. And some daies after Paul said unto Barnabas Let us goe again and visit our brethren in every city where we have preached the word of the Lord and see how they doe Paraphrase 36. and see how they advance in the knowledge of Christ and confirm them ver 41. 37. And Barnabas determined to take with them John whose surname was Mark. 38. But Paul thought not good to take him with them who departed from them from Pamphylia and went not with them to the work Paraphrase 38. But because this John had left them when he went from Pamphylia c. 13. 13. and had not accompanied them constantly in the preaching of the Gospel and following their businesse Paul resolved he should not be taken with them 39. And the contention was so sharp between them that they departed asunder one from the other and so Barnabas took Mark and sayled unto Cyprus 40. And Paul chose Silas and departed being recommended by the brethren unto the grace of God Paraphrase 40. to the favour and mercy of God 41. And he went through Syria and Cilicia confirming the Churches Annotations on The Acts of the holy Apostles Chap. XV. V. 14. Visit the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint joyned with an Infinitive Verbe not an Accusative Noune after it signifies to be pleased to delight Jer. 32. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I will rejoyce or delight It is true the word signifies to visit Luke 1. 68. and that may be thought also to have at some distance an Infinitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew mercy after it v. 72. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is another kind of phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath no Noune after it but onely and immediately an Infinitive mood and so is parallel onely to that before mentioned in the Septuagint and so in reason must be interpreted V. 24. Subverting your soules 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to remove or transferre as Gal. 1. 6. mens minds to carry them from one object to another so Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies to transpose and Budaeus that it is properly of those who gather up their goods and goe somewhither else and again Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 removing to some other place and so here to infuse some new false doctrine into them V. Shall also tell The participle present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here used in the sense of the future who shall tell dicturos and so 't is frequent in these writers Act. 21. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. where the ship was to be unladed of its burthen and so Mat. 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where is Christ to be born and 1. Cor. 15. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how can it be that the dead shall be raised and with what body shall they come So Joh. 14. 19. ye see me and the world seeth me no more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present tense where the sense is ye shall and the world shall not see me in
commission immediately from him such were the Twelve and extraordinarily called S. Paul also The Evangelists were those which were sent by the Apostles whither they could not goe themselves and the Dioecese that belonged to these was the whole world or those speciall parts of it which the Apostles had allotted to one another Beside these the Prophets were those that in particular Churches rueld and taught as Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Note on 1 Cor. 12. d. and over and above had that speciall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of expounding Moses and the Prophets and demonstrating out of them the truth of Christian religion This was the exhorting and confirming that here is spoken of and which is attributed to them as Prophets not excluding but containing the gift of foretelling things to come also as of Agabus we read c. 11. 28. Agreeably these that are here called prophets are also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 22. governours of Churches see Note on Heb. 13. b. and are accordingly to be resolved persons intrusted with the power of Bishops in particular Churches of Judaea and so members of the Councel at Jerusalem And so when 't is said that there were at Jerusalem Apostles and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not the Presbyters of Jerusalem but Bishops of Judaea and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of them are these two which are here Judas and Silas and that Elder or Bishop of the Church of Jerusalem mentioned Rev. 7. 14. who is said to interpret the vision to John there CHAP. XVI 1. THen came he to Derbe and Lystra and behold a certain disciple was there named Timotheus the son of a certain woman which was a Jewess and believed but his father was a Greek Paraphrase 1. His father was a Greek but his mother an Hebrew named Eunice and a Christian 2 Tim. 1. 5. He therefore a Gentile as appears both by his name which is Greek and by his not being circumcised the eighth day 2. Which was well reported of by the brethren which were at Lystra and Iconium Paraphrase 2. Who was a Christian approved of all in 3. Him would Paul have to goe forth with him and took and circumcised him because of the Jewes which were in those quarters for they knew all that his father was a Greek Paraphrase 3. Him Paul chose to goe and accompany and assist him in preaching which because the Jewish Christians would not let him doe the Proselytes of the gates or uncircumcised being not permitted to come into the same court of the Temple with the Jewes at least they would never hearken to or benefit by his preaching having a special aversion to such he therefore circumcised him his father being a Greek and consequently his not being circumcised in his childhood being known to all 4. And as they went through the cities they delivered them the decrees for to keep that were ordained of the Apostles and Elders which were at Jerusalem Paraphrase 4. which had assembled at Jerusalem in Councel ch 15. 5. And so were the Churches established in the faith and increased in number daily Paraphrase 5. And thus they confirmed the Churches and every day converted many to the faith of Christ 6. Now when they had gone throughout Phrygia and the region of Galatia and were forbidden of the holy Ghost to preach the word in Asia Paraphrase 6. by a revelation such as was mention'd ver 9. see ch 18. 5. to preach 7. After they were come to Mysia they assayed to goe into Bithynia but the Spirit suffered them not Paraphrase 7. over against Mysia they purposed to passe by Bithynia but they received a revelation which forbad them 8. And they passing by Mysia came down to Troas Paraphrase 8. And therefore not coming to v. 7. but passing by Mysia they 9. And a vision appeared to Paul in the night There stood a man of Macedonia and prayed him saying Come over into Macedonia and help us 10. And after he had seen the vision we endevoured to goe into Macedonia assuredly gathering that the Lord had called us for to preach the Gospel unto them Paraphrase 10. upon discourse resolving from the vision 11. Therefore loosing from Troas we came with a streight course to Samothracia and the next day to Neapolis Paraphrase 11. had a very fair gale that brought us directly 12. And from thence to Philippi which is the chief city of that part of Macedonia and a colonie and we were in that city abiding certain daies Paraphrase 12. a metropolis of one part of Macedonia and this city a colony of the Romans v. 21. 13. And on the Sabbath we went out of the city by a river side note a where prayer was wont to be made and we sate down and spake to the women which resorted thither Paraphrase 13. where by a river side there stood an oratory and thither we went and going in found many women together and to them Paul preached the Gospel 14. And a certain woman named Lydia a seller of purple of the city of Thyatira which worshipped God heard us whose heart the Lord opened that she attended unto the things which were spoken of Paul Paraphrase 14. a Proselyte of the Jewes was an auditor and by the grace of God she received the faith 15. And when she was baptized and her houshold she besought us saying If ye have judged me to be faithfull to the Lord come into my house and abide there And she constrained us Paraphrase 15. If ye believe my conversion to be sincere doe me the favour to 16. And it came to passe as we went to prayer a certain damosell possessed with a note b spirit of divination met us which brought her masters much gain by soothsaying Paraphrase 16. to the oratory see note a that a young maid that had a prophetick spirit by being possest by some devil Lev. 19. 31. which spake from within or out of the belly of her which had gained her masters a great deal by telling of strange things whether future or otherwise met us 17. The same followed Paul and us and cried saying These men are the servants of the most high God which shew unto us the way of salvation 18. And this did she many daies but Paul being grieved turned and said to the spirit I command thee in the name of Jesus Christ to come out of her And he came out the same houre Paraphrase 18. that evil spirit that possest her 19. And when her masters saw that the hope of their gaines was gone they caught Paul and Silas and drew them into the market-place unto the rulers Paraphrase 19. the place of judicature 20. And brought them to the magistrates saying These men being Jewes doe exceedingly trouble our city 21. And teach customes which are not lawfull for us to receive neither to observe being Romans Paraphrase 20 21.
that in their passage to Philippi as they came from Neapolis there seemed to them to be such a place or they saw it by the way The Kings MS. that reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we thought agrees fully with this sense we thought being all one with it seemed to us But if the ordinary reading be retained then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Budeus signifies in fama aut existimatione esse and then 't will be best rendred where an house of prayer was fam'd or reputed to be There is also another notion of the word for consecrating and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the consecrated boughs of the Temple 2 Mac. 14. 4. but that seems not so proper for this place V. 6. Spirit of divination Python was a name of the city Delphos where Oracles were delivered by the Devil and they that prophesied there were called by that name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythons From thence the word was accommodated to other sorts of diviners especially to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those out of whose bellies as the Oracles out of caves the devil spake Of these see Photii Epist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 206. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wicked and unclean spirit that inhabits a mans belly as a serpent his hole in the earth and being unclean is fit to dwell in that place which is the receptacle of ordure they appositely call Engastrimuthus This saith he the Grecians commonly call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the diviner from the guts others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the diviner in the belly But Sophocles and Plato being ashamed that their Daemon should have such a dwelling one of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in stead of the belly allow'd him the breast and called him the diviner out of the breast and the other called every such by the name of Eurycles a person who had been famous for this and so transmitted the appellation to all other the like And of this kind of devil saith he which loves to dwell in the ordure both of men and women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a great deceiver of people and author of dâ—struction to all that give care to it That this is it which is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of Python appears by Hesychius being read as that place ought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as we now read without any sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we now call this Python These the Hebrew calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the belly and the reason is rendred by Galen because they speak without opening their mouth and so seem to speak out of the belly These are they that have familiar spirits Lev. 19. 31. V. 22. Rent off their cloths Among the rites of scourging this of rending the garments asunder is mention'd for one in Mischna c. 3. Both hands are tied to the pillar on both sides then the officer of the synagogue the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the minister that is lictor takes hold of his garments not caring whether he tear or rip them till his breast be quite uncovered And the Roman fashion was agreeable CHAP. XVII 1. NOw when they had passed through Amphipolis and Apollonia they came to Thessalonica where was a synagogue of the Jewes Paraphrase 1. Thessalonica another metropolis of Macedonia 2. And Paul as his manner was went in unto them and three sabbath daies reasoned with them out of the Scriptures 3. Opening and alledging that Christ must needs have suffered and risen again from the dead and that this Jesus whom I preach unto you is Christ Paraphrase 3. The Messias promised to the Jewes 4. And some of them believed and consorted with Paul and Silas and of the †devout Greeks a great multitude and of the chief women not a few Paraphrase 4. And some of the Jewes received the faith and associated with Paul and Silas and many also of the Grecians which were Proselytes and many women of better quality 5. But the Jewes which believed not * moved with envie took unto them certain †leud fellowes of the baser sort and gathered a company and set all the citie on an uproar and assaulted the house of Jason and sought to bring them out to the people Paraphrase 5. of those which call the people together on occasion see note on Mar. 7. b. and raising the city they set upon Jason's house searching for Paul and Silas meaning to bring them out to the people as enemies of the publick peace 6. And when they found them not they drew Jason and certain brethren unto the rulers of the city crying These that have* note a turned the world upside down are come hither also Paraphrase 6. believers Christians unto the Officers of the city See note on c. 19. f. 7. Whom Jason hath received and these all doe contrary to the decrees of Caesar saying that there is another king one Jesus Paraphrase 7. and their doctrine is quite contrary to Caesars authority over us 8. And they troubled the people and the rulers of the city when they heard these things Paraphrase 8. the people and magistrates were troubled see note on Lu. 16. b. 9. And when they had taken security of Jason and of the other they let them goe 10. And the brethren immediately sent away Paul and Silas by night unto Beroea who coming thither went into the synagogue of the Jewes 11. These were more †noble then those in Thessalonica * in that they received the word with all readinesse of mind and searched the Scriptures daily whether those things were so Paraphrase 11. of a more iugenuous mild see Chrysostome pliable temper more receptive of the Christian doctrine then those of Thessalonica and they readily embraced the Gospel and spent their time every day in searching the Scriptures and observing whether what was thus taught by Paul were agreeable with that which the Scriptures say of the Messias 12. Therefore many of them believed also of honorable women which were Greeks and of men not a few Paraphrase 12. Many therefore of those Jewes received the faith and so likewise of the Gentiles many of the better sort both women and men 13. But when the Jewes of Thessalonica had knowledge that the word of God was preached of Paul at Beroeâ— they came thither also and stirred up the people Paraphrase 13. And when those Jewes of Thessalonica which opposed Paul there 14. And immediately the brethren sent away Paul to goe as it were to the sea but Silas and Timotheus abode there still Paraphrase 14. And suddenly the Christians to delude the persecuters sent Paul toward the sea side as if he meant to take ship whereas he meant to goe a foot to Athens 15. And they that conducted Paul brought him unto Athens and receiving a commandement unto Silas and Timotheus for to come to him with all speed they departed 16.
〈◊〉 〈◊〉 〈◊〉 by faith as faith signifies the embracing and obeying of Christ after a former life of sinne and ignorance such as the heathens had lived in For whatsoever their former lives had been against which the Jewes objected that they were Idolatrous and vile and neither capable of Gods favour nor 〈◊〉 to be convers'd with by any pious person yet Christ that came not to call the righteous but sinners to repentance came particularly though not primarily to call and offer place of repentance to them and upon reformation to allow them pardon which though it were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a righteousness by or from works a way of oeconomy whereby onely just or worthy persons are called and received yet it is a righteousness by or from faith whereby through Gods mercy and pardon of sinne in Christ those that come in to him and give up themselves to sincere obedience for the future are accepted and justified by God as Abraham was which is styled Gods justifying the ungodly because those that have been most impious have yet place of repentance given and are accepted by God upon repentance In this sense we shall oft find this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness in the ensuing chapters So c. 9. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gentiles laid hold on righteousnesse that is on this Evangelical way and c. 10. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Jewes not knowing this course of justifying sinners set down in the Gospel sought to establish their own Judaical righteousness and were not subject to Gods righteousness So again v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same phrase as here in this placing and construction of the words the righteousness from or by faith that is this Evangelical way which is by the faith or the Gospel and is opposed to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the promulgation of the Law which brought nothing but death to every act of wilfull sinne So the Apostles are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 11. 15. ministers of righteousnesse viz. of this way of justifying men in Christ which elsewhere are called ministers of the new covenant noting righteousness in this notion to signifie this New covenant as righteousness and covenant and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were said to be all one or this Evangelical way under it explained v. 24. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our being justified freely by his grace or mercy without any such precedent obedience of ours that may any way challenge it All that remains is to enquire first why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from or by faith should in the construction be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness then why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to faith should signifie that we may believe For the first it is but an ordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in these and other authors thus to transpose words on the like occasion and that it is so here is evident by the ensuing citation out of the Prophet as it is written which notes these two to be parallel the just by faith shall live and by the like phrase c. 3. 22. c. 10. 6. And for the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we may believe that will be very agreeable also to many other places in this book for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to salvation v. 16. is that they may be saved so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to burning Heb. 6. 8. that it may be burnt and so Wisd 11. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou passest over the faults of men to repentance that is that they may repent and so here c. 6. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to obedience is that ye may obey v. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to iniquity is that 's you may commit all villany as in the conclusion of that verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to purification or sanctification is that ye may live pure and sanctified lives V. 18. Hold The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things very distant to retain and hold fast and to obstruct or hinder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius it signifies to hold fast to hinder to compresse In the notion of hindring 't is taken 2 Thess 2. 6 7. and in the other in divers places By this meanes 't is become uncertain what it should signifie here especially when either way the sense is very commodious for even they that retain the truth in unrighteousness that under the acknowledgment and profession of the truth veile and joyn all manner of impious living doe thereby hinder and obstruct the truth viz. the force of it on themselves and the propagation of it to others by that impious living of theirs But the former is the more likely sense of it and most agreeable to the consequents of their knowing the truth and becoming unexcusable thereby V. 20. From the Creation The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the invisible things or attributes of God his power and Godhead from the foundation or creation of the world that is ever since the creation so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the beginning of the creation signifie Mar. 10. 6. and 13. 19. and 2 Pet. 3. 4. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 13. 35. the things hidden from the foundation of the world and c. 25. 34. Luk. 11. 50. Heb. 4. 3. where it clearly signifies from that is ever since the crreation so c. 9. 26. so Rev. 13. 8. 17. 8. names written and not written in the book of the lamb from that is ever since the foundation of the world By which it appears that there is no necessity of understanding God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doings or actions here of the works of the creation but of all things that from that time to this inclusively have been done in the world by him and so it will be extended to all the doctrines and miracles and actions of Christ the whole businesse of the Gospel V. 21. Knew God The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing God here seems to referre the whole present discourse to the Gnosticks who were so called from their assuming to themselves so much of the knowledge of God and the mysteries of religion And these being a sort of hereticks in that first age under the Apostles who affirmed Simon to be God the Father that appeared in Mount Sinai as also God the Sonne that appeared in the flesh and the holy Ghost who was promised to come were the darnell sown by the envious person wheresoever the Gospel was planted and this as in other places so in Rome where Simon Magus the founder of them contended after this time with S. Peter but before the writing of this in Claudius's daies had a statue erected to him as to the supreme God These Gnosticks pretended to be great zelots for the Law of Moses particularly for Circumcision thereby
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
of God Joh. 12. 44. they loved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory or praise of men more then of God and so God's testimony is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praise from God Joh. 5. 44. And so it seems to denote here that reward which belongs to unsinning obedience in which boasting is founded v. 27. and to which Grace as it signifies pardon of sinnes is opposed v. 24. and therefore of this all men are said to come short who are found to be sinners in the beginning of the verse Thus is glorying towards God set down as a consequent of justification by works c. 4. v. 2. V. Propitiation Some difficulty there is in this verse which must be explained by surveying the severall parts of it The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying two things to cover and to expiate see Note on Heb. 9. d. the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used for the covering of the arke is indifferently rendred in the Old Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propitiatory and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covering And indeed very fitly and properly both because as that place where the Cherubim or Angels of God's presence were placed was the covering of the Arke so Exod. 25. 22. God promised that in that place he would talk with Moses and give responses and shew himself propitious to the people Thus beside the many places in the Old Testament it is used in the New Heb. 9. 5. where the Cherubim of glory that is the pictures of the Angels in the manner wherein they were wont to appear that is in the resemblance of a bright cloud or glory are said to overshadow the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the covering of the Arke or propitiatory And in proportion to this must the word here be rendred not propitiation that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 2. 2. but propitiatory Christ being now the antitype prefigured by that covering of the Arke either as Theophylact conceives in that our humane nature in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the covering or veile of his Divinity or because God exhibited and revealed himself in Christ as the Propitiatory was the place where God was wont to exhibite himself peculiarly he by whom God spake to us Heb. 1. 1. in whom the fulnesse of the Godhead dwelt bodily and on whom the Angels descended with that voice This is my beloved son c. and by whom God gave his responses to the world shewing himself propitious to them which is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demonstrating of his righteousness or mercy that here followes or shewing a way by which he will be propitiated viz. through faith in his blood not by any legal performances the condition required on our part to be performed This condition is here introduced by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a Genitive case through which is the note of a condition as with an Accusative it is of a cause and it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith in his blood where the blood being the object of the faith it must signifie in concreto Jesus Christ who thus shed his blood shed it to propitiate and satisfie for our sinnes and shed it to redeem us from all iniquity in or on whom we are to believe and that is styled ver 22. in that simpler phrase yet to the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faith of Jesus Christ Beside this the blood is also the foundation or motive of the Christian faith that which perswades us to believe and obey Christ because what he hath taught us as the will of God he hath thus confirmed to be so by signing it with his blood and so the blood of Christ is said by S. John to be one of those which testifie or bear witnesse on earth and to induce our faith of the Gospel thus testified by the effusion of his blood And in both these notions this faith is the condition on our part parallel to Christs being proposed a propitiatory on Gods part for as God exhibits himself to us in Christ demonstrates his righteousnesse or mercifulnesse and reveals himself propitious to us in putting us in a way of finding mercy entring a new covenant with us so must we believe on him thus exhibiting and revealing his Fathers will to us and observe those rules of Repentance and new life upon which he promiseth to be thus mercifull to us And accordingly this condition is here immediately subjoyned to Gods proposing Christ as a propitiatory as the condition on our part on which he so proposeth him Ib. Declare his righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will here best be rendred demonstration of his righteousness and accordingly as the method of demonstrating is wont to be by the cause so here followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which with an Accusative case is a note of a cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the passing by not taking notice of past sinnes the sinnes whether by Jewes or Gentiles formerly committed that is before the revealing and manifesting of God's will unto them by Christ According to that of Act. 17. 30. that God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looking over net taking notice of that time of ignorance doth now command all men every where to repent and Wisd 11. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou lockest another way and beholdest not the sinnes of men that they may repent The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is the direct interpretation of God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here differing from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pardon as preterition doth from remission as passing by not yet laying to their charge for punishment doth from absolving acquitting of them For though in order to their repentance and change God doth at the present so passe by their forepast sinnes as not to forsake them or shut up all waies of mercy against them but reveals Christ to them with promise of pardon for what is past if they will now obey him this is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet unlesse that change be wrought and for the future approved to him there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remission or pardon to be expected from him This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then consists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in God's forbearance or long-suffering so the word signifies c. 2. 4. in his not proceeding so swiftly and severely with sinners as to cut them off or forsake and leave them helplesse and hopelesse in their sinnes but treating them gently giving them space to repent and amend and using all effectuall means to win them to it all one with God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slownesse to punish mentioned oft in the case of Pharaoh and elsewhere And this being now God's dealing in Christ is here mention'd as the medium to demonstrate God's righteousness that is that Evangelical way revealed by Christ wherein it consists not
ordinary and in opposition to some other servitude and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that followes will incline to interpret it an assumption and delivery out of that that then lay upon the body the persecutions a kinde of Aegyptian servitude which lay then sharply upon the Orthodox Christians and that partly by rescue here out of them granting them Halcyonian dayes as upon the destruction of the Jewes their persecutors they had and partly by the resurrection of the body for those that were not thus rescued in this life Ib. Redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies deliverance generally and that from pressure or calamity present or approching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 escaping release and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may well be the bodies escaping from those pressures and perils that lye upon that and make it groan also though in another sense then that wherein the word is used v. 22. according to the use of Scripture-style and the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of using a word that had been used before in a different sense Thus Luk. 21. 28. your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redemption deliverance from persecutions draweth nigh and so it seems to be used here of which he saith v. 24. that in hope they are escaped and in the mean time with patience expect v. 25. And of these distresses and the advantages of and deliverance from them he continues the discourse from hence to the end of the Chapter as he had begun it v. 17 18. as that wherein our conformity with our elder brother consisted to suffer as he did and wherein their delivery so glorious and remarkable would be a first preparative conformity to his resurrection But this not to exclude but include also the farther deliverance of the body from death it self by the resurrection which is answerable to Christs resurrection also and promised as the onely means to support their faith and patience who should not be delivered here but lose their lives for the faith of Christ Thus the word is used 1 Cor. 1. 1. V. 26. Infirmities The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weaknesse weak and being weak in the New Testament oft signifies diseaset distresse miseries afflictions that befall our humane state so Mat. 8. 17. it signifies the disease that Christ cured and so Luk. 13. 11 12. Joh. 5. 5. and 11. 4. Act. 28. 9. and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sick Mat. 25. 39. Luk. 10. 9. Act. 4. 9. and 5. 15 16. 1 Cor. 11. 30. as on the contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strong Mat. 9. 12. signifies the healthy and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 10. 8. 25. 36. Mar. 6. 56. Luk. 4. 40. 7. 10. 9. 2. Joh. 4. 40. 5. 3 and 7. so c. 6. 2. 11. 1 2 3 6. Act. 9. 37. 19. 12. Phil. 2. 26 27. 2 Tim. 4. 20. Jam. 5. 14. and very oft for sin the disease of the soul And so it signifies here even all the sad particulars mention'd v. 35. and which if the Context be observed will appear to belong unto this place and will be agreeable to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 labour sorrow is frequently used for disease distress and rendred by the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weaknesses so is the word used 1 Cor. 2. 3. referring to the persecutions and dangers that Paul at Corinth had met with in his preaching See note on 1 Cor. 8. b. and on Gal. 4. â— V. 28. According to his purpose The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to purpose is by Cyril of Hierâ—salem thus interpreted that it signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every mans genuine choice and resolution of mind that love of God that casts out feare that courage that is not daunted with sufferings not as Grodecius interprets it cujuslibet propriam voluntatem in opposition to God's but I say every man's genuine that is sincere choise or purpose in opposition to the hypocritical temporary outward profession of some that enter into Christianity For as in him it followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if thy body be present among the disciples of Christ or the illuminate but thy mind go not along with thy body it profits thee nothing Thus saith he Simon had his body baptized with water but not his heart illuminated by the Spirit his body descended into and ascended out of the water but his soule was not buried with Christ nor raised again with him And so he concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the purpose of mind when it is genuine or intire all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purpose of heart Act. 11. 23. not as the interpreter reads propositum cùm adest proprium renders thee called that is puts thee in number of those who are styled the called of God that is sincere disciples of his to whom this Gospel-privilege here belongs that all things tend to their good from tribulation to death it self So in the same author a little before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good purpose and resolution consequent to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having their names enrolled and their persons entred into the military calling is used as a phrase to expresse them to be Christians that had resolvedly taken that calling upon them And so indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft taken in the Old Testament for a follower adherent subject servant especially in an army 1 Kin. 1. 41 49. 2. Sam. 14. 11. This is clearly the interpretation of that very ancient Father making our sincere embracing of Christs discipleship or the being called that is wrought upon by Christs call effectually and not bringing onely the body to Christ and leaving the mind behind the condition without which the promises and advantages of the Gospel doe not belong to any In the same sense as Clemens Alexandr Strom. 7. speaking of the one true Church in opposition to heretical mixtures saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into which those that are just according to purpose are admitted in the sense that elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every mans purpose and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a purpose or resolution of single life is used by him In like manner Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man becomes called according to purpose that is according to his own choice for saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calling is not sufficient for then all should be saved for all are called but there is need of our will and choice in obeying the call But if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purpose be applied to God which calls and not to them which are obedient to the call then the meaning must be those that are called according to purpose that is those that according to Gods counsels revealed in the Gospel are the men to whom Gods favour and so his promises belong That the former of these is
2. k. and Ismael though he were Abraham's child should not inherit nor have any part in it or as Theophylact those shall be the seed of Abraham who are born after the manner of Isaacs birth that is by the word or promise of God 8. That is they which are the children of the flesh these are not the children of God but the children of the promise are counted for the seed Paraphrase 8. Which signifies that the privilege of adoption belongs not to all Jewes or to men as being born of that stock but being made over by promise it belongs to those to whom the promise was made that is not to those that expect justification by observation of the Mosaical law of circumcision c. or depend upon their absolute election as Abraham's seed and so live negligently and securely but to the faithfull regenerate Christians which are the seed adumbrated in Isaac and called the children of promise here heirs according to promise Gal. 3. 29. the men to whom the promise belongs which was made to the faithfull Abraham and such as he was begotten spiritually after the similitude of his faith though they sprang not from his loyns 9. For this is the word of promise note e At this time will I come and Sarah shall have a son Paraphrase 9. For the birth of Isaac was an act meerly of God's free mercy a work of extraordinary providence for which neither Abraham nor Sarah had any ground to hope but onely that promise made Gen. 17. 21. 18. 10. in these words According to this time that is the time of bearing children after conception I will visit thee and give thee a son by which 't is clear that the birth of Isaac was an effect of God's promise and nothing else and so that they to whom the promise belongs that is not the natural sons of Abraham but the spiritual sons not they that descend from his loynes but they that follow the example of his faith whosoever they be Jewes or Gentiles may upon obedience to the faith and shall be accepted for his children as Abraham was 10. And not only this but when Rebecca also had conceived note f by one even by our father Isaac Paraphrase 10. Another type there was and proof of this in the children of Rebecca twinnes which she conceived by our father Isaac to wit Esau and Jacob. 11. For the children being not yet born nor having done any good or evil that the purpose of God according to note g election might stand not of works but of him that calleth Paraphrase 11. For before their birth and when neither had done good or evil which notes the Jewes and Gentiles the one considered without any respect of their legal services the other of their Idolatries that the intention and resolution of God to preferre one before the other might appear to be not on consideration of their nor consequently of the Jewes and Gentiles performances but as an act of his own free disposal in dispensing that greater measure of his favours as seemed best to him for that is meant by calling see note on Mat. 20. c. even to the Gentiles which had done a great deal of ill and not to the Jewes when they rejected Christ even though they performed some external obediences 12. It was said unto her The elder shall serve the younger Paraphrase 12. It was revealed to her by God that the elder of the twins should be inferiour to the younger which signifies by way of accommodation that the Jewes the elder people who had the privilege as it were of primogeniture should forfeit and lose those privileges which the Gentile Christians attained to whom God after begat to himself 13. As it is written Jacob have I loved but Esau have I hated Paraphrase 13. According to the prediction of the elder 's serving the younger Mal. 1. 2 3. which though it had been â—rue in their persons Jacob getting away the birthright first then the prime blessing from Esau yet it had not its primary completion in their persons it no way appearing probable that Esau did in his person forsake the true God and fall off to Idols but had its principal and full accomplishment in their posterities of whom Malachi hath delivered it from God long after the death of both their persons that God preferred the Israelites before the Edomites though indeed their progenitors Jacob and Esau were brothers and Esau the elder of them By both which typical stories it is plain that as God binds not himself to observe privileges to give Ismael inheritance with Isaac only because he was born of Abraham as well as he nor to preferre Esau before Jacob and the Edumaeans before the Israelites only because they were of the elder house or line so neither doth he bestow the promises made in Christ either as a prerogative of Isralites or a reward of legal obedience but leaves himself free to receive Gentiles as well as Jewes nay to call Gentiles and reject the Jewes and to accept of the Christian faith in stead of the Mosaical observances the internal sincere Evangelical in stead of the external legal obedience 14. What shall we say then Is there unrighteousnesse with God God forbid Paraphrase 14. But doe we not by saying this make God unjust Is it not injustice in him to accept these to have mercy on believing Gontiles and to cast off Jewes that are Abraham's seed which perform the ordinances of the Law circumcision c. No certainly we charge nothing on God by this that which we say is agreeable to his own words Exod. 33. 19. 15. For he saith unto Moses I will have mercy on whom I will have mercy and I will have compassion on whom I will have compassion Paraphrase 15. For there upon Moses's desire to see his glory he tells him his name by which he will be proclaimed I will be gracious to whom I will be gracious c. and so again Exod. 34. 6. that is In shewing mercy I will doe what I think good without giving thee or any man any further account of it then mine own most gracious will and pleasure not that I have not reasons to doe it but that I need not in distributing of mercies which have no foundation in the merits of men render any other reason or motive but mine own will whereby I may doe what I will with mine own And accordingly God cannot now be restrained in reason or justice from shewing mercy to the heathen world so farre as to appoint Christ to be preached to them For what should oblige or lay any necessity on him to damne or reject eternally every one that deserved it From which declaration of God's it follows that therefore God may most justly call and accept and have mercy on Gentiles invite them to Christianity though never so Idolatrous and then save them upon Christian without legal performances 16. So then it is
conception on which to ground any favour to one above another and best agrees with the designe or argument which that is brought to confirme here As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is but a modest circumlocution to express that which is not wont to be plainly spoken as we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bed used ch 13. 13. and Heb. 13. 4. V. 11. Election The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both to chuse and to preferre and is therefore rendred not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to chuse but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preferre Deut 7. 6. and 10. 15. Prov. 1. 29. and agreeable to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 election here signifies prelation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is God's purpose in respect of this or for the preferring one before the other See Note on 1 Pet. 2. c. V. 17. Raised The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not here the raising up as that notes bringing into the world but the raising out of some low condition yet not the grave neither though to that the word may properly be applied where the matter requires it but disease or danger as it is often used but especially Jam. 5. 15. the prayer of faith shall save that is deliver recover the sick and the Lord shall raise him up that is restore him from that sicknesse For the notion of it here it will appear by the Hebrew word Exod. 9. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have made thee stand which the Chaldee renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raised thee from the danger before spoken of the pestilential disease or murrein that had lately been upon the land and the ancient Latine sustentavi â—e I have sustained thee but the Septuagint expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou wert kept guarded not suffered to fall into it preserved and kept alive so Isa 49. 8. to raise up or make stand the word used there is an expression of preserving rescuing from danger delivering See Note on Mat. 22. d. And so this speech must necessarily belong to that part of Pharao's life peculiarly where in the murrein fell on Egypt Exod. 9. 3. at which time he for his many repeated obdurations of his own heart was fit to have been delivered up to instant ruine had not God for the illustrating of his glory in this vessell of wrath thus fitted by himself for destruction kept him alive a little longer Theophylact renders it a little otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have set thee in the midst brought thee out as a person to be exemplarily punished V. 18. Hardeneth God 's hardning of Pharaoh's heart in this place is that which befell Pharaoh Exod. 10. 1. when God saieth of him I have hardned his heart This was indeed foretold by God from the first of his sending Moses to him c. 4. 21. Doe all the wonders before Pharaoh which I have put into thine hand but I will harden his heart that he shall not let the people goe and again c. 7. 3. I will harden Pharaoh's heart and multiply my signs and c. But this foretelling it so early is no argument that it was immediately done but on the contrary his own hardning his own heart is also foretold Exod. 3. 19. I am sure that the king of Egypt will not let you goe no not by a mighty hand And accordingly so the story proceeds God shews miracles and signs before Pharaoh Exod. 7. 10. and because the Magicians of Aegypt did the like with their inchantments it follows Pharaoh's heart was hardned not he as if it were God hardned Pharaohs heart but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pharaohs heart waxed hard or strong was hardned or by an ordinary acception of Kal for Hithpahel Pharaohs heart hardned it self And so it followes v. 14. the Lord said unto Moses Pharaohs heart is waxen hard he refuseth c. and so the very same words are rendred by our English c. 7. 22. and ch 8. 19. was hardned in the passive or hardned its self in the Reciprocal not Actively he hardned and he hearkned not unto them After his hardning his heart thus against this first signe and command God proceeds to a judgment of turning their water into blood Exod. 7. 16 17. and this as a sufficient conviction to Pharaoh for so saith God Hitherto thou wouldst not hear but in this thou shalt know that I am the Lord behold I will smite c. And yet after this Pharaohs heart was hardned or hardned it self v. 22. neither did he set his heart to this also v. 23. because the Magicians did the same things also by their enchantments Then câ—mes the plague of the Frogges on him Exod. 8. 4. and into the Kings chamber saith the Psalmist and to deliver him from them he calls for Moses and promises fair v. 8. and Moses to work some good upon him bids him chuse his time when v. 9. and it should be done for him that thou mayst know that there is none like unto the Lord our God v. 10. But this had no effect on him neither for when he saw there was respite not yet discerning Gods purpose of vengeance on him for his contumacy he hardned his heart Whereupon saith Kimchi that God hardens hearts by concealing his counsels of judgment from them as in Pharaoh and Sihon and it is S. Basils observation that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's long-suffering giving him respite was the cause or occasion of his obduration of heart He hardned his heart and hearkned not v. 15. And this was a third wilfull act of his own obduration agreeable to what God had foretold of him c. 3. 19. as the Lord had said Then comes the plague of Lice v. 17. and the Magicians are posed with that and confesse the finger of God and yet for all this his heart was hardned or hardned its self v. 19. and he hearkned not as the Lord had said Then 5 ly comes a swarm of flies and with it a signe as well as a miraculous punishment no flies swarming in Goshen but in all the land of Aegypt besides by the division and particularity of the punishment to make him sensible of his sinne to the end that he might know v. 22. on purpose to soften his heart By this Pharaoh was wrought on a little and gives leave first that they should sacrifice then that they should go into the wilderness only not very farre away Exod. 10. 28. and upon this promise Moses will intreat for him v. 29. But seeing Pharaoh had already hardned his heart four times and at one of those times over and above dealt falsly promised fair ch 8. 8. and brake his promise therefore now after this fifth judgment though Moses promise to pray upon his promise to mend yet he doth it with a particular admonition or warning more then any time before But let not Pharaoh deal deceitfully any more v. 29. intimating that if he did it
it perspicuously thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Lord shall doe upon the land perfecting and cutting short the account that is shall perfect and cut short or the Lord shall make up an account perfecting and cutting it short upon the land Where the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an account is agreeable to what was observed c. 3. l. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is upon the ballancing of accounts receits on one side and expenses on the other to cut off one from the other and to set down the remainder which is ordinarily in a stewards account a very contemptible low summe and so is it that the Prophets call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a remnant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which remains of a farre greater summe and so is fit to denote that small number of the Jewes which received the faith of Christ at the preaching of the Gospel then unto them in proportion to and comparison with the farre greater number that stood out against it So c. 11. 4. out of 1 Kin. 19. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have left or reserved to my self 7000 men c. And accordingly here v. 27. they that thus believe are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a remainder and generally in the Prophets are express'd by that and the like words fetch'd from this Metaphor of accounts 30. Attained to Three words there are here together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to follow after to attain to be foremost which are all Agonistical referring to the customes of the Graecian exercises in their Olympian Nemaean Isthmian Pythian games which are often alluded to in these Epistles Five of these games there were Cuffing Wrestling Running Coiting and Leaping That of running 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in reference to which in Homer Achilles is so constantly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swift-footed to denote his excellence above all in that kind of exercise is here specified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pursuing or striving to overtake as any did in that exercise when he was behind another In this as in the other there was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reward or prize proposed to the racers which he that came first to the goale was by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or judge adjudged to have and it was ordinarily a Crown of leaves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anthol l. 1. called therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fading crown 1 Cor. 9. 25. and this generally set over the goale that he that came thither foremost might catch it off and carry it away with him but so as that the judgment of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judges of the game did first intervene for so saith Aelian Var. Hist l. 9. c. 31. of the conquerour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 going to the judges of the game that he might receive the crown And this is called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to attain 1 Tim. 2. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to apprehend and receive 1 Cor. 9. 24. which Plutarch calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to catch the crown that hangs over the goale from whence the conquerours are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that bear away the reward Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be foremost that is to conquer in this race to come foremost thither according to that of Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the victory is his that comes first So is the word used Phil. 1. 16. and is to get before other men so that as to the victory the prize shall belong to him Justification then the approbation and mercy of God was the prize or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that all ran for Jewes and Gentiles ver 30 31. but the Jewes running for it or pursuing it by a wrong rule or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. by that of the external legal performances did not get foremost thither nor consequently had the reward but the Gentiles had the advantage of them and so got it Where of the Jewes 'tis said particularly that they met with a block in the way stumbled and fell at that as racers sometimes doe and by that means utterly miscarried V. 33. Shall not be ashamed The Hebrew in Isa 28. 16. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make haste but the Greek are thought to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies most obviously erubuerunt So Cappellus citeth it as the opinion of a learned man and so Grotius's Notes have it But Mr. Pocock seems to have hit upon the right and then there is no need of that conjecture that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had antiently three significations of some affinity one with another which are all retained in the Arabick Haush and Hish which answers it 1. to make haste 2. to fear 3. to be ashamed and it may well be here used in that sense that comprehends all three for he that is in a fright or consternation turnes this way and that way hastily is in confusion of face or shame In the first of these senses the Syriack interpreter and Chaldee Paraphrast understood it the former read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall not fear the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall not be troubled or in commotion in the second the Vulgar non festinet shall not make haste in the third the Greek as also the Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall not be ashamed and this last is here made use of by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 1 Pet. 2. 6. where the Syriack and Arabick and Vulgar are all to the same purpose And this is capable of a double sense either as shame signifies bashfulness inconfidence which keeps us from confessing of Christ and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he will never be cowardly or bashfull he will boldly and confidently confess Christ or else it may signifie being put to shame as any man is that finds himself deceived that hath miscarried in a matter on which he hath depended and so it belongs to Christs not forsaking him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall never be destituted by Christ never miscarry or be disappointed in that hope which he hath reposed in him and so it will most fitly be rendred in all the three places here in opposition to the fate of unbelievers they shall bruise themselves at this stone be the worse for Christ but the believer shall be sure never to be frustrated in his expectation of all good from him So c. 10. 11. as a proof that a man is justified by faith v. 10. this testimony is produced he that believeth shall not be ashamed And so the word signifies c. 5. 5. Hope maketh not ashamed the â—hristians hope will never miscarry he shall never be in danger to faile in his trust reposed in Christ and so in S. Peter it is
as a demonstration of the pretiousness of that stone that whosoever depends on it it will never faile him he shall never miscarry that laies all his weight on that foundation CHAP. X. 1. BRethren My heart's desire and prayer to God for Israel is that they might be note a saved Paraphrase 1. And as before c. 9. 1. so now again I must confesse to you my brethren the Christian Jewes that whatever the Jewes believe of me as though I were their enemy there is none more passionately and tenderly affected to them then I am From this it is and nothing else that I doe so heartily desire and pray to God for all that people that they may timely believe and turn unto Christ that so they may be delivered at this time and escape and not be involv'd in the fatal destruction that attends that people and withall be saved eternally by so doing 2. For I bear them record that they have a zeal of God but not according to knowledge Paraphrase 2. For I must testifie this of them that they are very many of them great zelots for their Law as that which is commanded them by God and so in their way zealous to have God obeyed but for want of true knowledge which the Gospel offers them and they will not receive they are mistaken in their zeale are not such zelots as they ought to be 3. For they being ignorant of Gods righteousness and going about to establish their own righteousness have not submitted themselves unto the righteousness of God Paraphrase 3. For they being not satisfied in the truth of what we teach them particularly of God's way of justifying men under the Gospel and desiring and intending to be justified by the Law their external legal observances they will not part with them and thereupon have refused that Evangelical way of justification which is so much better then that 4. For Christ is the end of the Law for righteousnesse to every one that believeth Paraphrase 4. For Christ hath consummated and reformed the Law of Moses requiring internal in stead of external obediences and hath set up a new way of justification which belongeth to all those that believe and obey him though they doe not perform the Law 5. For Moses describeth the righteousnesse which is of the Law that the man which note b doth those things shall live by them Paraphrase 5. For Lev. 18. 5. the way of being justified under the Law is set down by Moses to be a task of strict performances required of us that he that will be justified by that must never offend against any part of it for upon those terms onely justification is promised there and he that offends once is guilty of all that is hath lost all pretense of justification by that and this every man doth and so this is not so excellent and happy a course that ye should be so fond of it and withall it consisteth of a great burthen of ceremonies and externall performances all required to justifie a Jew before the coming of Christ and Christ that requires the substantiall duties requir'd by those shadowes hath done you no injury to free you from them 6. But the righteousnesse which is of faith speaketh on this wise Say not in thine heart Who shall ascend into heaven that is to note c bring Christ down from above 7. Or Who shall descend into the deep that is to bring up Christ again from the dead Paraphrase 6 7. But that justification which is to be had by the Gospell is not on such strict difficult terms above the reach of our knowledge or our strength that description of the perspicuity and intelligibleness of Gods commands given then by Moses to the people and setting life and death before them Deut. 30. 12. being very fitly appliable to the Gospell viz. that it is neither obscure not such as depends on any difficult performances of ours but on that which Christ hath done for us The Christ by which we are to be justified is not by any paines of ours to be fetch'd down from heaven he came down himself and dyed for us nor is he to be fetch'd out of the abysse by us he is risen again of himself for our justification to obtain pardon for our past sins upon our reformation for the future and to give us grace to doe so and these two being the two main parts of our faith signifie this truth that all that is required of us is by him made very plain to be known and possible to be performed all the difficult part is performed by himself and the easie required of us 8. But what saith it note d The word is nigh thee even in thy mouth and in thy heart that is the word of faith which we preach Paraphrase 8. But thus the Evangelicall justification is described That which is required of us toward it is within the reach of any ordinary understanding to conceive being proclaimed by us to all that will believe and within the compasse of a Christian to perform through Christ that strengthens him A sort of precepts so agreeable to humane nature and so familiar to our knowledg that thou maist without much pains learn them thy self and teach them others and for thy practice with pleasure and felicity perform them which character cannot so fitly belong to any thing as to the way of faith and new obedience set down in the Gospell which we now preach unto you in opposition to that other of legal performances which had so much of unprofitable weight and even impossibility in it 9. That if thou shalt confesse with thy mouth the Lord Jesus and shalt believe in thine heart that God hath raised him from the dead thou shalt be saved Paraphrase 9. And this but of two parts as it were one for thy mouth the other for thy heart v. 8. For thy mouth that if in spight of all persecution and danger that shall attend the profession of the Christian faith thou shalt yet venture all and make profession of it and in thine heart as the principle of Christian practice believe the resurrection of Christ and conform thy practice to that belief in forsaking of sin and arising to new life in imitation of Christ's rising from the grave thou shalt escape this huge judgement impendent on the Jewes and withall be justified and saved eternally 10. For with the heart man believeth unto righteousness and with the mouth confession is made unto salvation Paraphrase 10. For the justifying faith is onely that practicall of the heart which must have confession of the mouth go along with it and that shall give you your part in that great delivery see v. 13. and in that eternall rest hereafter 11. For the Scripture saith Whosoever believeth on him shall not be ashamed Paraphrase 11. For to that is appliable that of Isa 28. 16. made use of here c. 9. 33. and 1 Pet. 2. that whosoever believeth on him
that notion of life that is for repentance and reformation So perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 7. 10. will denote such a repentance or change that proceeds to escaping out of and forsaking the sins of the former life So 2 Pet. 3. 15. where he bids them count that the longanimity of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvation that is that God's deferring the punishment of the Jews so long after the crucifying of Christ was on purpose that by the preaching of the Apostles over all the cities of Jewry they might yet timely return and repent and believe on him and so escape in that great approaching destruction Yet this still not excluding but including also the reward of our faith the eternall blisse in heaven Of another acception of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Note on c. 13. c. V. 5. Doth these things These things signifie the severall branches of the Judaicall Law which being required by Moses under severe penalties of excision to those that contemned or despised them and all the promises of long life in Canaan depending on the observance of them and the Law affording no place of repentance or pardon for any presumptuous sinne committed against that Law it is from thence consequent that he that lives not in all those commands to doe them could not have life by them even that temporall life or what ever else were typically contained or included in that And accordingly Saint Paul concludes Gal. 3. 10. that there was no life to be had by the Law and indeed nothing but a curse for that it was also written Deut. 27. 26. Cursed is every one that continues not in all things that are written in the book of the Law to doe them and only he that doth them shall live in them v. 12. All this while supposing that no man did all his life thus doe or continue so as not to incurre this curse And herein doth the difference of the Law and the Gospell consist that the Law promises life only upon doing all that was required of them to doe and pronounced a curse to them that did not continue in all he that wilfully offended in one was guilty of all that is was involved as irreversibly under the curse for thaâ— one breach according to that covenant as if he had broken all and repentance or reformation would not relieve him But now under the Gospell the condition was changed first many things were not required at all now which were then enacted under the highest penalty as Circumcision c. onely the inward purity is now called for which had been always typified by that secondly place was allowed for repentance and by the satisfaction of Christ sure mercy and pardon for the sinner whatsoever his sinnes were upon his return to new life and for frailties and weaknesâ—es for which onely there were sacrifices admitted under the Law now there was without those sacrifices free pardon to be had for all those that sincerely obey'd Christ and laid hold on his sacrifice for their expiation And so faith is said to be the condition of our Justification and not the doing these things the law of faith not of workes that by which the Christian must live V. 6. Bring Christ down The two phrases here used of going up to heaven or descending into the deep or abysse are certainly proverbial phrases to signifie the doing or attempting to doe some hard impossible thing and consequently to say in the heart Who shall do this is to be prescribed some hard impossible task that neither by our selves nor by any body else we know how to set about as they that are at their wits end know not which way to turn themselves are wont to cry out or say within themselves Who shall doe it for them These phrases had been of old used by Moses in this sense Deut. 30 12. For this commandment which I command thee this day is not hidden from thee neither is it farre off It is not in heaven that thou shouldst say Who shall goe up for us to heaven and bring it unto us that we may see it and doe it Neither is it beyond the sea that thou shouldst say Who shall goe over the sea for us and bring it unto us c. Which words being used by Moses to expresse the easiness and readiness of the way which the Jewes had to know their duty and to perform it are here by the Apostle accommodated to express the easiness of the Gospel condition above that of the Mosaical Law The righteousness which is of faith saith thus that is this is the style or language of the Evangelical law the law of faith v. 8. Say not in thy heart that is the Christian hath no need to say or think within himself Who shall goe up to heaven that is that he hath any weighty impossible condition required of him This part of the words of Moses the Apostle as in a parenthesis applies to one of the most difficult things on which our salvation depends viz. Christs coming down from heaven to earth This indeed if it were required of us to contribute any thing toward it would be a weighty task for us but when Christ hath himself done it for us without any contribution of ours this is an evidence of the easiness of the Christians task As for the second part of the words in Moses the Apostle reads them with some change not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over the sea as the Septuagint now reads it but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shall goe down into the abysse which variety of readings may possibly be reconciled by the various signification and use of the Hebrew propositions And accordingly that which is here used by S. Paul will be found to agree to the paraphrase which we have in the Jerusalem-Targum in these words Vtinam esset nobis aliquis Propheta Jonae similis qui in profundum maris magni descenderet Would we had some Prophet like Jonas that might descend into the deep of the great sea and bring it up to us And this seems to be the ground of S. Paul's application which here followes that is to bring Christ from the dead that descending of Jonah into the deep being devoured first and then vomited up by the whale on drie land being by Christ himself made the presignification of his death and resurrection And so this again will be the meaning of the second part of the speech one style or language of the Gospel The resurrection of Christ from the dead the great ingredient in our Christian religion and which tends so much to our Justification c. 4. 25. is that to which we contributed nothing our selves but was wrought for us by the power of Christ And as it followes here v. 9. our believing it now it is done and abundantly testified to us is the great fundamental act of faith required of us and that is no very weighty
should have been condemned with the world which is no argument that eternal judgments are not due to them on their impenitence but an evident intimation that they are The third place thus doubted of and brought to countenance the former interpretations of these two is 1 Pet. 4. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the season of judgments beginning from the house of God where that that befalls the house of God cannot be condemnation To which I answer by granting the objection and consequently that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in its latitude must not there be applied to the house of God but only one part of it For of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that verse there are specified two parts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first part and the end or last part of it The first part of God's revenge on sin may be in this life and befall the godly who hath sin to be punished also and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hardly escapes v. 18. or as that phrase is in the original Prov. 11. 31. is recompensed on the earth but the second sadder part is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the contumacious that obey not the Gospel of Christ and it seizeth on them here and sweeps them away and then continues to them eternally and so still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's punishment and retribution to sinne whereever it is both here and in another world V. 7. Salvation What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvation or deliverance here signifies somewhat different from the notion of it ch 10. a. may be guessed by what hath been oft mention'd of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Gospels Mat. 10. h. Lu. 13. b. c. the deliverance of the believing Jews or Christians out of persecutions which after the example of Christ befell them in the first age and from which they were delivered partly by the great act of vengeance from Christ upon the Jewes the crucifiers of him and persecuters of his followers see Lu. 21. 28. and partly by their departing generally out of Judaea before that destruction befell the Jewes see Rev. 7. d. e. and partly by the Halcyonian daies which under Vespasian were allowed the Christians after this time in all places The approaching of this is every where used as an antidote or cordiall consideration to arme them in time of affliction and so here the considering that this is now nearer then when they first embraced the faith and that therefore now 't were unreasonable to fall off and lose all their past faith and sufferings when now a little while more will land them safe at their expected haven the deliverance so promised This probably is the meaning of the phrase 1 Pet. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliverance ready to be revealed in the last time and perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 9. the saving of their lives antecedent to that of their soules the delivering them from those imminent dangers that the Christians were under from the Jewes till that their destruction for that that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 16. 15. Mar. 8. 35. Luk. 9. 24. saving or finding his life see those places and Note on 2 Pet. 1. e. That 't is there to be thus understood may be probable by v. 10. where saith he the prophets enquired concerning this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salâ—â—tion or deliverance what time it was likely to come v. 11. which seems to confine it to some eminent event or passage in this world and that it seems now ready to fall out in that present age v. 12. So. 2 Pet. 3. 15. where he bids them count the longanimity of God that is his sparing or deferring the punishment of the Jewes so long 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliverance viz. that the Jewes might come in to the faith and all the believing Jewes might have time to goe out of Hierusalem see Note on Mat. 24. g. and so be rescued out of that common destruction To this I conceive belong these words in the Epistle of Barnabas p. 227. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In his that is Christ's kingdome there shall be evil and foule daies in which we shall be saved or escape and that which followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to us there shall be light some but to them dark black events This is set down most plainly 2 Pet. 2. 6 7 9. by the example of Sodom and Lot Sodom destroyed and Lot and his family preserved and so also of the old world v. 5. when Noah and seven more were preserved where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 't is observable that this very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in this story in Genesis when the Angel bids Lot escâ—â— and flie for his life or save and deliver his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And because this is the prime matter of S. Jude's Epistle as well as of that of S. Peter's to the dispersed Jewes that also may probably be the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common salvation or deliverance Jude 3. that deliverance that the believers should generally meet with This use of this word how agreeable it is to the Scripture style may yet farther appear by the notion of a Saviour in the Old Testament for a deliverer such as Joshua was said to be of whom there is a notable place to this purpose Ecclesiasticus 40. 1. Jesus c. according to his name was made great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the saving or delivering the elect of God and taking vengeance on the enemies c. And so Obad. 21. the Saviours shall come to judge the mount of Esan the kingdome c and so all those others of whom 't is said in general Thou hast sent us Saviours that is the Judges which were sent or raised up by God to fight the battels of God's people against their enemies in which two respects first of avenging them on their enemies secondly of delivering them those two titles of Judges and Saviours are bestowed on them And agreeable to this this act of Christs so remarkable on the Jewes is called both the kingdome of God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliverance or salvation kingdome in both respects as a King is an avenger and protector both and deliverance in the second only Other like words we find to the same sense See Note on Act. 3. b. V. 12. The day is at hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day draweth nigh is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day approaching Heb. 10. 25. and shall there be explain'd which that it may belong to the destruction of the Jewes and whatever inseparable attendants of that may appear Ezech. 7. 10.
Ephesus which we find in many copies of the subscription of the Epistle we have reason to believe that his remove was not so suddain but that this Epistle was written first and sent from thence And accordingly we may interpret his words ch 16. 8. which contain a second circumstance that he will tarry at Ephesus till Pentecost that is till the time of his going up to Jerusalem which he had determined to doe that year at Pentecost For that after this he should come again to Ephesus or to any other part of Asia and write from thence as by the salutations of the Asiaticks 't is apparent he did ch 16. 18. before his going to Jerusalem is not reconcileable with the passages in the Acts set down ch 20. where in his journey from Ephesus v. 1. we find him at Easter at Philippi and after that at Troas and though he passe through Asia yet his hast was so great to reach Jerusalem before Pentecost that he could not put in at Ephesus v. 16. but was fain to transact that businesse at Miletus that would have call'd him to Ephesus ver 17. If this be thus rightly concluded for the place of writing this Epistle then the time will be concluded also at the end of his three years stay in Asia Act. 20. 31. that is An. Chr. 54. Before which time through the Gnosticks and Judaizers great schismes and divisions had broken out at Corinth and in other cities of that Province and many other soul corruptions had crept in by false heretical teachers and even the denying of the resurrection by some of the Christians there which caused the writing of this Epistle And upon the same occasions and subjects was Clement's Epistle some years after written unto them which as it uses all arguments to reproach the unreasonableness of their schisme and commotion against their present Governours so it insists at large on the proving the Resurrection CHAP. I. 1. PAul called to be an Apostle of Jesus Christ through the will of God and Softhenes our brother Paraphrase 1. See Rom. 1. 1. and note on Mat. 20. c. 2. Unto the Church of God which is at Corinth to them that are sanctified in Christ Jesus called to be saints with all that in every place note a call upon the name of Jesus Christ our Lord both theirs and ours Paraphrase 2. To the Church of God at Corinth to those that through the faith of Christ have been sanctified to the speciall saints Rom. 1. 7. that are in that city together with all other Christians in every place within the regions of Achaia both Jewes and Gentiles 3. Grace be to you and peace from God our father and from the Lord Jesus Christ 4. I thank my God alwaies on your behalf for the grace of God which is given you by Jesus Christ Paraphrase 4. for the great mercy afforded you in the preaching the Gospel to you and all the graces so visible among you consequent to that 5. That in every thing ye are inriched by him in all note b utterance and in all note c knowledge 6. Even as the testimony of Christ was note d confirmed in you 7. So that ye come behind in no gift waiting for the coming of our Lord Jesus Christ Paraphrase 5 6 7. For in all things belonging to Christ ye have been very plentifully furnish'd either in all ability of instructing others and in understanding of mysteries or else in having the Gospel first preached and then farther explained to you the one at the first planting of the faith among you by me the other by the watering of Apollos so that now there is no need of any addition to be made but onely that you persevere in what you have expecting this coming of Christ to the deliverance of the faithfull and remarkable destruction of all other his enemies and crucifiers 8. Who shall also confirm you unto the end that ye may be blamelesse in the day of our Lord Jesus Christ Paraphrase 8. Which Christ will I doubt not give you grace to hold out till this time comes and to be found sincere Christians at that time when all others shall be destroyed 9. God is faithfull by whom we were called unto the fellowship of his son Jesus Christ our Lord. Paraphrase 9. For of this be confident that God will make good his promise and having called you to the knowledge of the Gospel and participation of the graces reach'd out to you therein will never faile you in any thing else that is needfull for you if you doe not faile your selves 10. Now I beseech you brethren by the name of our Lord Jesus Christ that ye all speak the same thing and that there be no division among you but that ye be perfectly joyned together in the same mind and in the same judgment Paraphrase 10. That therefore which I first exhort you to and that with all earnestnesse possible as the prime addition to those gifts and graces that are among you is this that ye all teach the same doctrine and nourish charity and unity that there be no divisions in your Churches but that ye be compacted and united as members of the same body in the same belief and affections 11. For it hath been declared unto me of you my brethren by them which are of the house of Chloe that there are contentions among you Paraphrase 11. This exhortation I suppose ye have need of having had information by those of Chloe's family see ch 16. 17. that there are schismes among you 12. Now this I say that every one of you saith I am of Paul and I of Apollos and I of Cephas and I of Christ Paraphrase 12. My meaning is that some pretend their doctrine was taught them peculiarly by Paul and differs from what others teach others that they have theirs from Apollos or from Peter or from Christ himself 13. Is Christ divided was Paul crucified for you or were ye baptized in the name of Paul Paraphrase 13. Now ye must know that the doctrine of Christ must not differ from it self and therefore if Paul preach any thing contrary to what Christ taught Paul must not be heeded in comparison with Christ the foundation of your faith being not Paul but Christ 14. I thank God that I baptized none of you but Crispus and Gaius 15. Lest any should say that I had baptized in mine own name 16. And I baptized also the houshold of Stephanas besides I know not whether I baptized any other Paraphrase 14 15 16. For my part I am so farre from pretending any such matter from having baptized you into the faith of Paul that I never did baptize above two of you Crispus and Gaius and the houshold of Stephanas as I remember 17. For Christ sent me not to baptize but to preach the Gospel not with wisdome of words lest the crosse of Christ should be
subject to yea and from death it self by raising us again see Rom. 8. note l. 31. That according as it is written He that glorieth let him glory in the Lord. Paraphrase 31. That all our good may be acknowledg'd to come from God and none else Annotations on Chap. I. V. 2. Call upon the name of Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be surnamed Mat. 10. 3. Lu. 22. 3. Act. 1. 23. and 4. 36. and 7. 59. and in many other places and so in a passive not active signification Agreeable to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be called by the name of Jesus Christ as an agnomen or supernomination which notes the special relation we have to him as the spouse of that husband whose name is called upon her Isa 4. 1. which is the direct literal notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here or as the servant to that master by whose name he is called also and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but a periphrasâ—s of Christians and no more In this sense will it be most proper to interpret the like phrase Act. 2. 21. and 9. 14 21. Rom. 10. 12 13 14. and generally in the New Testament but when it signifies to appeale to or the like V. 5. Utterance The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is somewhat uncertain both because it and the knowledge following may either be the matter wherein the Corinthians are said to be enriched or else somewhat in the Apostles the means by which they were enriched in Christ If it be taken the first way then it will denote speech or utterance ability in instructing others and must be applied only to them that had such gifts in the Church and not to the whole Church of Corinth and thus it seems to be used 2 Cor. 8. 7. As ye abound in every thing in faith and word and knowledge Where as faith so the other two are gifts and graces in them such are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diligence and love that are after mention'd And the other parts of that verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye abound in every thing agreeing so well with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here ye were enriched in all 't is most reasonable to determine that this same is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in word or speech here also But because there is some difference betwixt abounding and being made rich and the latter of them referres peculiarly to the gaining of the riches and so to the means of acquiring them it is therefore possible that it may there be that which as a gift was inherent in them and so be agreeable to the rest of the graces mention'd there and yet here be the means by which they were enriched and if so then it will signifie the preaching of the word the doctrine of the Gospel as it is first preach'd and made known to men that had not before received it as when we read of preaching the word that notes the doctrine of Christ as it was taught by him or the articles that were to be believed of him his death and resurrection c. This is wont to be set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrine see 1 Tim. 5. 17. which is the farther instructing of them that have formerly received the faith and accordingly it may be so taken here where 't is set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge which is the explication and unfolding of the mysteries of religion and may well be here the watering of Apollos which was superadded to the planting of Paul and both of them together make up that which followes ver 6. the testimony of Christ confirmed in you the testimony of Christ being the Gospel c. 2. 1. as 't is first preached so Joh. 21. 24. where 't is distinguished from the very writing of it and so 1 Joh. 1. 2. but especially Rev. 1. 2. and the confirming of it is farther declaring and proving and explaining of it the first being prerequired to the baptizing of any the second usefull for the fitting them for that imposition of hands which we ordinarily call Confirmation Ib. Knowledge That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies the farther explication of the Christian doctrine may appear not only by the use of it in other places see Note on 2 Pet. 1. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of knowledge c. 12. 8. that is being able to explain mysteries as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of wisdome there is being able to speak parables or to use other such waies of veiling wise conceptions but especially by the circumstances of the Context here the Gospels being confirmed in them v. 6. And this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being here set down as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a special gift and the being made rich in every thing particularly in word and knowledge being all one with coming behind or being wanting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in no gift ver 7. this is again according to what we see ch 12. 8. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one of the gifts of the Spirit Thus 2 Cor. 11. 6. where Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is preferred above his speech 't is his skill in explaining the mysteries of the Scripture which is shewn in his writings in a greater height then in his speech when he was present with them was observable Thus Ephes 1. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of revelation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in discerning and acknowledging of Christ the understanding of Prophecies and discerning Christ in them is there joyned with the Spirit of wisdome as 1 Cor. 12. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been and 1 Tim. 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 part of Bishop Timothy's task seems to be expounding not simply reading of Scriptures to which is joyned exhortation and doctrine Thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in this Epistle c. 8. 1. where this gift of explaining mysteries is look'd on as apt to puffe men up and so indeed some Hereticks of that time were so exalted and puff'd up with it that taking upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 2. to know somewhat that is some extraordinary matter above other men as he that thinks himself to be something that is some extraordinary person all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some great one Act. 8. 9. they call'd themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing men from this sort of sublime knowledge and explication of difficulties as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spiritual from this extraordinary gift and so are referred to in that chapter under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 10 11. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge so called but not truly so from a false not true Spirit 1 Tim. 6. 20. V. 6. Confirmed The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
shall be taken away Paraphrase 16. But when Israel v. 13. or their heart v. 15. shall accept of the Gospel of Christ then they shall see and understand plainly what now is so obscure to them 17. Now the Lord is that Spirit and where the Spirit of the Lord is there is liberty Paraphrase 17. Now Christ is besides his humane nature indued with a divine Spirit and the Gospel of Christ is called the Spirit v. 6. and where the Spirit of Christ or the Gospel is there is freedome and consequently the vaile a token of subjection also 1 Cor. 11. 10. is taken away 18. And we all with open face beholding as in a glasse the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord. Paraphrase 18. And so all we that believe in Christ have that vail done away and doe clearly though not yet so perfectly behold Christ and by beholding him are changed to be like him the doctrine of the Gospel received into our hearts changeth us into other men to such a vision of Christ here in imitating his purity c. as shall be attended with eternal glory hereafter the same Spirit of Christ which worketh the one in us being certain to produce the other also Annotations on Chap. III. V. 1. Epistles of commendations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place are an intimation of an antient custome in the Apostolical primitive Church which ordinarily gave their testimonies to all Christians that travailed from one place to another and recommended them to an hospitable reception The original of this custome seems to have been taken from the heathens who had their tesseras hospitalitatis which from one friend to another help'd them that brought them to kind entertainment and Tertullian continues the phrase contesseratio hospitalitatis Many mentions of this custome we find amongst antient writers In Synesius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I commend Thaumasius to your friendship c. And in Phaverinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I commend to your friendship and kindnesse Laurentius who of a long time hath been my scholar And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one commends a man to another when he gives a good testimony of him This was done among Christians by testifying the piety and orthodoxalnesse of any and the agreement with them from whom they come in the same faith And therefore when Fortunius a Bishop of the Donatists affirmed and boasted that their Church was the Catholick Church S. Austin Ep. 163. ad Elâ—usium convinceth him by asking him whether a Donatist could by his Literae formatae or communicatoriae gain a man entertainment or reception in any Church that he would name to him being confident he could not doe it Thus saith Nazianzen of Julian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he imitated many of the Christian rites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all humanity charity to them that wanted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that way of it especially which consisted in sending letters and tâ—kâ—ns with which saith Nazianzen we use to furnish them that are in want from one nation to another The same saith Zozomen l. 5. c. 5. and Nicephorus Callistus l. 10. c. 21. almost in the same words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He especially imitated the tokens or tesserae of the Bishops letters by which they are wont mutually to commend those that travell any whither and by that testimony obtain for them all friendly entertainment as for their most familiar acquaintance The same we may find in Lucian in his Peregrinus By which also will appear the antient notion of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to signifie as Baronius ad an 314. and out of him Binius t. 1. concil p. 271. and Ferrarius De antiq Eccles Epist genere l. 1. p. 45. would have them Epistles by which men were testified to be in communion with the Church of Rome which they never did but when they were written by the Bishop of that Church and neither then any more then those that were written by the Bishop of any other particular Church signified that mans agreement in faith and communion with that particular Church but onely Letters commendatory from one place or Church to another to recommend a person that should travell thither and so obtain for him an hospitable reception lodging diet and all things else that are contained in Zozomen under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 provision or necessaries that they wanted and this according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formerly mention'd see Note on Act. 2. c. for liberality and beneficence though there is no question but among other degrees of charitable reception that of admitting them to their Churches and Sacraments was included also proportionably to the forms of their testimonies which saith Mat. Blastares were wont to mention the uprightnesse of the persons faith unreprovablenesse of his life and his degree in the Church if he had any See Justell in cod Can. Eccl. Un. p. 132. V. 13. End of that which is abolished If the reading be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then must Christ which is the end of the law that is the Christian precepts and promises typified by the Mosaical rites and shadows be meant by it but if the reading be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then will the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or second part of the resemblance be more perfectly answerable to the former thus Moses put a vaile over his own face to signifie that the Israelites would not see the face that is discern clearly the most eminent and principal part of the Law which is now abolished that is of the Ceremonial law For certainly the principall part of that was the inward purity and piety signified and adumbrated by those ceremonies and now taught by Christ more distinctly and plainly and so that covering taken away ver 14. only the Jewes will not see it but as yet their understandings are blinded in the beginning of the verse CHAP. IV. 1. THerefore seeing we have this ministery as we have received mercy we faint not Paraphrase 1. Being therefore intrusted by God with so honourable a charge the preaching of this divine and glorious Gospel of Christ c. 3. 4 and 18. we have been diligent in attendance on our work 2. But have renounced the hidden things of dishonesty not walking in craftinesse nor handling the word of God deceitfully but by manifestation of the truth commending our selves to every mans conscience in the sight of God Paraphrase 2. And have been farre from using any of those vile arts which shame might make us disguise and conceal but dealt simply and plainly mixing nothing of our own with the word of Christ but contenting our selves
〈◊〉 〈◊〉 〈◊〉 I come to you this third time yet that referres evidently to this his third resolution personally to appear among them c. 12. v. 14. having resolved it twice already and before that time comes this second Epistle is to supply the place of a second admonition as his first had been a first And so the words will be rendred thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have foretold or admonished you once in my first Epistle and doe now so again the second time and both those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as present these Epistolarie warnings being to have the same force with them as if he were present among them And if this method answerable to the first and second admonition instituted by Christ doe not prevail with you then that which remains is that he proceed to censures and that he is resolved to doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not spare Where the Apostolical power which he had over them maketh it improper for him to proceed to any third admonition that of telling it to the Church in S. Matthew So Bishop Titus is appointed to deal with an heretick After the first and second admonition reject him Tit. 3. 10. without any third degree intervening immediately to proceed to censures V. 5. Jesus Christ is in you That Christs being among them signifies the presence and power of the Gospel among the Corinthians or in their Church through S. Pauls Apostleship may appear not only by the Context which wholly looks that way but by that place Exod. 17. 7. to which these words seem to referre where the tempting contumacious Israelites after all the signes and miracles shewed among them doe still remain infidel and ask in these very words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Lord among us or no So that the meaning of the Apostles question here is Many miracles of Christ and his Spirit have been wrought among you by me so that if you doe not yet believe that I am an Apostle of Christ and so that Christ is among you you are sure of the number of those Israelites who after so many miracles still required more signes or of the Pharisees who did the same Mar. 8. 11. which being put in form of a question Discern you not that Christ Jesus is among you the answer is in the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which cannot be more distinctly and literally rendred then thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referring to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precedent if ye doe not that is if ye doe not discern it in some degree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doubtlesse ye are reprobates senslesse obdurate persons most impious and uncapable of faith or any thing that is good What the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is hath been formerly mentioned See Note on Rom. 1. g. V. 11. Be perfect The proper original notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to compact or knit together either members in a body or parts in a building Thus it is applied to a building Exod. 15. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place which thou hast made for thee to dwell in and to walls Ezra 4. 13 16. to a body Psal 40. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a body thou hast framed or compacted for me From hence it doth more largely signifie to prepare or make ready in the same kind as builders doe fit one part to another and make it ready for use and so again to corroborate and strengthen as that which is well compacted and knit together is made strong by that means and lastly to perfect as the building of an house is the perfecting of it especially in the passive voice because that which is compacted and built is perfected and completed by that means Answerable to these severall notions is the Glossarie of Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as it is corruptly read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies to prepare to perfect to strengthen or corroborate In the New Testament the word is variously used but so as will by the circumstances of the Context be appliable to one or more of these three notions Mat. 4. 21. and Mar. 1. 19. it is applied to the mending of the fishers nets knitting them together and so either strengthning or preparing them for use Mat. 21. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in reference to the childrens Hosannahs or testimonies of Christ Thou hast out of their mouths compacted or made up or made ready a song of praise or confession or testimony Lu. 6. 40. Every servant shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made up perfected fitted for his crown after the same manner as his master Christ is So 1 Thess 3. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make up or perfect or repair defects and Heb. 13. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect you build you up and so perhaps v. 9. of this chap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I pray for your being perfect in all goodnesse as v. 7. I beseech God that you doe no evill So Rom. 9. 22. vessels of wrath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies formed or framed or made fit So Heb. 10. 5. out of the Septuagint of the Psalme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a body thou hast framed me and Heb. 11. 3. by faith we conceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the ages of the world were framed that is the world created But besides all these places one sort more there is wherein by reason of the affinity between the Church of Christ and a building or body the word hath a peculiar signification to compact Christian people the stones in the building or the members in the body of the Church together into a society where they may live and publickly serve God together and that either 1. by first forming those societies uniting men in the profession of the same truths and performance of the same services or 2dly by recovering or restoring any that hath been broken off from the Church by any fault or criminous commission especially if he have been for that cause cut off by the Governours of the Church that is cast out by Ecclesiastical Censures or 3dly by reducing him that hath voluntarily broken himself off by schisme c. or 4thly by Gods restoring peace and tranquillity to the Church that they may thus freely meet together In the first sense we have it Ephes 4. 12. where he speaks of the severall offices ordained in the Church and the first end which he assignes of so doing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the compacting of the saints that is for the holding the body of the Church together to frequent puâ—lick assemblies c. In the second sense 't is clearly used Gal. 6. 1. where the spiritual or Governours of the Church are advised to indulgence and tendernesse not too much sharpnesse or severity toward offenders or lapsed persons and accordingly are appointed 〈◊〉 〈◊〉
from that fountain and if this doctrine be true then what are ye the better for all these sufferings Nay 't were well if this were all that you should onely lose the benefits of your sufferings 't is to be feared this change will bring worse effects on you the losse of that Evangelicall spirit if you mend not 5. He therefore that ministreth to you the Spirit and worketh miracles among you doeth he it by the works of the Law or by the hearing of faith Paraphrase 5. God therefore that hath furnish'd your Church with so many extraordinary gifts of the Spirit and wrought so many miracles among you did he any such thing under the Mosaical Law is there any thing in that fit to draw you back to it again from the profession of the Gospel v. 2. Is not faith it that all the great privileges and advantages have still belonged to 6. Even as Abraham believed God and it was accounted to him for righteousnesse Paraphrase 6. As 't was believing upon which Abraham was justified 7. Know ye therefore that they which are of faith the same are the children of Abraham Paraphrase 7. From whence it follows that those which are justified as Abraham was are not the Mâ—â—saical observers but believers onely those that receive and obey that doctrine which is taught and required by Christ the Gentiles as well as Jewes 8. And the Scripture foreseeing that God would justifie the heathen through faith preached before the Gospel unto Abraham saying note c In thee shall all nations be blessed Paraphrase 8. And the words of the promise made to Abraham which was an Evangelical not legal promise did in effect contain this in them that all nations of the world and not onely the Jewes should be justified by faith and so the Gentiles now and that without legal Mosaical performances for thus the words of the promise ran In thee shall all the nations of the earth be blessed All the nations and so the heathens and not onely the Jewes who lived according to the Law shall be blessed in thee that is the form of benediction used among the Gentiles and not onely the Jewes shall be with mention of Abraham's name viz. that God will blesse them as he blessed Abraham justifie them as he did him make the whole Gentile world partakers of that promise made personally to Abraham on condition they believe and obey as he did All looking on Abrahams obedience and justification as the example of all Christians that all that believe and obey as he did shall be blest as he was 9. So then they which be of faith are blessed with faithfull Abraham Paraphrase 9. From all which 't is clear that believers or Christian livers without Mosaical performances have their part of that blessing that was promised to Abraham and those that sprang from him from his faith as well as from his loynes are blest on the same terms as he was 10. For as many as are of the works of the Law are under the curse for it is written Cursed is every one that continueth not in all things which are written in the book of the Law to doe them Paraphrase 10. For all that expect to be justified by the Law without the faith of Christ which if it be acknowledg'd takes away the wall of partition betwixt Jew and Gentile and consequently the Law which in the external part of it establish'd that partition and non-communion between them or without accepting those reformations and changes of shadow for substance brought in by Christ doe set up Moses not onely absolutely but comparatively and exclusively to Christ and they that do thus are still involved under the curse for every sin they are ever guilty of and consequently being guilty of some breach or other can never have any thing but curse by this means and so are farre from being justified 11. But that no man is justified by the Law in the sight of God it is evident for The just shall live by faith Paraphrase 11. And the same is proved by that known testimony Hab. 2. 4. see Rom. 1. 17. Heb. 10. 38. They to whom life is promised are the believers or they that are justified after the Evangelical manner 12. And the Law is not of faith but the man that doth them shall live in them Paraphrase 12. Whereas the Law makes no account of faith allows no justification but on condition of legal obedience performance of all that requires 13. Christ hath redeemed us from the curse of the Law being made a curse for us for it is written Cursed is every one that hangeth on a tree Paraphrase 13. In which case there being no means in the Law to justifie any but rather to bring curses on all because all have sinned v. 10. Christ hath been seasonably pleased to interpose to make satisfaction for sin to bear that curse which belonged to us and that he did by being crucified which being a Roman punishment was yet near kin to that of hanging on a tree that is a gibbet of wood Deut. 19. 23. which is said there to be an accursed death 14. That the blessing of Abraham might come on the Gentiles through Jesus Christ that we might receive the promise of the Spirit through faith Paraphrase 14. That the favour bestowed on Abraham of being justified by faith and not by ceremonial observances may be communicated to the Gentiles who beleive in God as Abraham and all those pretious consequents thereof the gifts of the Spirit usefull to the building up of a Church v. 5. as well as that single promise of justification 15. Brethren I speak after the manner of men Though it be but a man's covenant yet if it be confirmed no man difannulleth or addeth thereto Paraphrase 15. Brethren 't is ordinarily acknowledged among men that a covenant though it be but of a man being once firmly made cannot be voided 16. Now to Abraham and his seed were the promises made he saith not And to seeds as of many but as of one And to thy seed which is note d Christ Paraphrase 16. And much lesse can the promises of God miscarry which were made to Abraham and to his seed not to seeds in the plural which might make a difference betwixt Jewes and Gentiles but in the singular To thy seed viz. as to Isaac who was therein a type of Christ so distinctly to Christ as he is the head of a family a spiritual father of children all believers coming from him as a spiritual progeny and consequently to all Christians without discrimination Jews or Gentiles circumcised or uncircumcised 17. And this I say that the covenant that was confirmed before of God in Christ the Law which was four hundred and thirty years after cannot disannull that it should make the promise of none effect Paraphrase 17. To the same purpose again it is observable that the Law that was delivered by Moses above four hundred and thirty
this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be by observing first what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the first it referres clearly to the form of benedictions among the Jewes Lev. 9. 23. used solemnly by the priests who did blesse the people in set forms Num. 6. 24. as well as blesse God for them as Gen. 14. 19. Melchisedek blessed Abraham and said Blessed be Abraham of the most high God as well as Blessed be the most high God v. 20. Thus also did parents blesse their children Isaac Jacob Gen. 28. 3. and Jacob his sons Gen. 49. Then for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that will be interpreted by the use of the phrase Gen. 48. 20. where Jacob speaking to and blessing Ephraim and Manasseh saith In thee shall Israel blesse the very same phrase as here saying God make thee as Ephraim and as manasseh By which it may be reasonable to conclude that to blesse others in this form God make you as Ephraim c. to make use of his ensample in blessing any is to blesse them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ephraim And so proportionably this will be the meaning here of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In thee shall all the nations of the earth be blessed They among all the nations or Gentiles and not onely the Jewes that blesse themselves or others shall use this proverbial form of benedictions by mentioning the blessings that God bestowed upon Abraham God make thee as Abraham c. or as the form is set down Gen. 28. 4. God give to thee the blessing of Abraham Thus Rabbi Solomon interprets it on Gen. 12. 3. that men shall say to their children Be thou as Abraham adding that the phrase is used in Scripture alwaies in this sense And so sure it hath been used according to that prediction Ever since this form hath been retained among the Gentile part of the world The God of Abraham c. blesse thee And the full importance of that blessing is that Gods mercy to Abraham his blessing him and his seed in this world with those blessings of prosperity but especially his looking upon him as on a friend upon his faith in Gods promises and obedience to his commands his justifying him by faith without the deeds of the Law is and shall be recited as an example of Gods dealing not onely with the rest of the Jewes but also with the Gentile world and the form of the Gentiles blessing or praying for themselves or of the priests for them shall be this that God will deal with them as he did with Abraham which is here used by the Apostle as a proof that the Gentiles are now to be justified by faith without the Mosaical performances which was the thing to be proved v. 7. Thus was the phrase used in the places of Genesis to which this here referres Gen. 12. 3. where v. 2. these other phrases are used to the same purpose I will make thy name great or illustrious and thou shalt be a blessing that is thy name shall be proverbially used in benedictions So c. 18. 18. so c. 22. 18. the form is a little changed In thy seed shall all the nations of the earth be blessed that is I will give thee so numerous and potent and victorious a progeny and make good the promises made to thee so visibly to them also to Isaac and Jacob c. Ecclus 44. 22. justifie them as I have justified thee and that the progeny of Esau as well as Jacob those that shall obey me of the Gentiles as well as Jewes by faith without Judaical observances that all the Gentiles shall take notice of them and when they would blesse themselves or others or pray for Gods acceptation or justification they shall use the mention of thy progeny or posterity that God would deal with them whom they blesse as he dealt with Abraham's seed exceedingly prosper them and multiply them bless and accept and justifie them So Act. 3. 25. where these words are cited again of Gods telling Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thy seed shall all the families of the earth be blessed the meaning is clearly this that God hath so blessed Abraham's seed the Jewes in giving Christ to them and to them first or primarily v. 26. that all the families or nations of the earth when they shall blesse themselves as the Greek passive is oft in the sense of the Hebrew Hithpael or when they shall be blessed by their parents or priests or friends this shall be the form God blesse thee as he did the Jewes or Abraham's seed To this matter it may perhaps be farther observable that the phrase It was counted unto him for righteousness so often applied to Abraham Rom. 4. may seem to signifie in this same sense also that his faith and ready obedience in going out of his countrey c. were by God looked on as such heroick acts in one brought up among examples of idolatry and villany that it took off that entaile of curse that lay upon that nation and family and entailed a signal blessing on him and his seed viz. upon that part of it that imitated him Isaac and Jacob and the obedient Jewes though the rebellious were cut off in the wilderness and after by captivities and at last the crucifiers of Christ by the Roman Eagles accordingly as it is said of Phinees upon that heroicall fact of his It was counted to him for righteousnesse among all posterities for evermore that is that act of his zeal to God brought a blessing not onely upon his person but upon his posterity as it is said Num. 25. 12. Behold I give unto him my covenant of peace and he shall have it and his seedafter him the covenant of an everlasting priesthood And why may not in Analogie to this use of the phrase in the Psalmist that of imputing Abraham's faith to him for righteousness be this blessing his seed those of his stock and all others that imitated his obedience for his sake or in the like manner as God had blessed him V. 16. Christ The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies Christ considered as head of the Church together with the body annex'd to it that is Christ and all believers or Christians So 1 Cor. 12. 12. As the body is one and hath many members and all the members of that one body being many are one body so also is Christ Where answerable to the body with many members in the first part is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ in the second which must therefore signifie the whole society of Christians So 1 Pet. 1. 11. when he speaks of the Spirit of Christ that is of prophecie foretelling the sufferings which should befall Christ and the glories after them it signifies not personally to Christ but in this greater latitude the crucifixion of Christ and the persecuting of Christians and proportionably the resurrection
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
Tim. 1. 3. he is yet commanded by S. Paul to doe the work of an Evangelist 2 Tim. 4. 5. that is as he was Bishop of those that believed under that Metropolis and of those also that should come in to the faith in all Asia so he had also authority to make known the Gospel to them that knew it not to call them to the faith which is the peculiar notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Evangelize and to preach and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 28. 29. to gather disciples as those words are opposed to teaching Act. 15. 35. and c. 5. 44. and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word differs from doctrine 1 Tim. 5. 17. Now as he that from a Deacon is made a Bishop hath all the powers that belonged to a Deacon still continued to him and the addition of so much more so he that is an Evangelist if he be farther invested with power of Ordination may still remain an Evangelist the power of constituting Bishops over them that believe and are baptized being reconcileable with the power of preaching to them that believed not Only the word Evangelist denoting no more then that of being sent by an Apostle to preach is indifferently used whether he have the power of Deacon onely as Philip or more as of Timothy and Mark hath been affirmed and so is here set after the Apostles and Prophets and distinguish'd from Pastors and Doctors that come after by which the ruling Elder or Bishop is understood V. 14. Sleight The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dye might possibly signifie inconstancy and mutability because nothing is more variable then that And so in Antoninus l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set to signifie the firmest constancy of mind In this sense it might well enough agree with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here being carried about with the wind c. and so Xylander upon that place hath taken confidence to interpret it that S. Paul advises us to avoid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is saith he nè omni vento doctrinae circumagi nos in errores abripi patiamur that we doe not permit our selves to be driven about and snatch'd into errors by every wind of doctrine But the Glosse of Phavorinus is more to be heeded who renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 craft subtilty dexterity to deceive and agreeably the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here set with it in the sense wherein we proverbially say of a cunning cheat that he sets the dice upon us And so Eusebius out of Irenaeus speaking of Marcus saith he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying deceitfull artifice such as Conjurers use Eccles Hist l. 4. c. 11. See Theophylact who comparing the false teachers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dicers saith of them that they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remove the simple as they please as at dice they can cast what throw they have a mind to and this saith he is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here spoken of and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever their deceitfull artifices have a mind to Ib. Ly in wait to deceive What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in this place may thus be collected Hesychius seems to render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arts for so I suppose the words in his Glossarie must be mended in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that followes after and is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Suidas is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to use any artifice and to deceive The word saith S. Chrysostome is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in speeches in work◠in wrestlings In speech it is set down by the Rhetoricians for one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Hermogenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 217. and because these are all designed to the working on and perswading the auditors therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is thus to contrive the speech that it may probably be most perswasive see Chrysost Tom. 4. p. 416. l. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he otherwise dressed up the same thing and proposed it more softly or calmly and cunningly So Tom. 3. p. 495. l. 20. and p. 880. l. 1. he proposes not sins plainly calling it idolatry c. but after another manner contrives and formes his speech so as it may best perswade by concealing what is likely to avert So in Marcus Eremita in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 941. D. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you desired some method and exhortatory discourses that is some colours of perswasion And the like arts of dissimulation and disguise as these in all sorts of actions and particularly in combates are in like manner express'd by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 6. 11. the crafts and ambushes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the treacheries deceits and cunning contrivances of the devil Accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one that is not apt to be deceived by any subtilties contrivances concealments as in Hermes Trism l. 13. p. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a most wise Judg that cannot be imposed upon by any artifices of the advocates or pleaders And thus in this place the craftiness of men is designed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the managing and contriving of their false doctrine so as they may be most likely to perswade and gain upon seducible auditors V. 16. From whom the whole body This verse hath much of difficulty in it and the first part of that is whether Christ being called in the former verse the head of the Church the influences that here are said to come from him and are set down by Analogie with the natural body are those that come from the head and not rather from the heart To this the solution may be easie first that it is very probable that in a mans body the growth is from the head For the animal spirits are by the nerves conveyed to the nourishing and encreasing the several parts through the whole body and those nerves descend from the brain by the spina dorsi and are from the vertebrae there branch'd out over the whole body from whence it comes to passe in crooked persons where the vertebrae are displaced that the growth is thereby hindered And then the Analogie will hold exactly to the Church the body of Christ that it receives its supply for encrease or growth from Christ the head Secondly that if this be not so but that the heart should be found to be the fountain both of life and growth yet the Analogie here will still hold it being reasonable to affirm that Christ supplies the place of both these parts in the Church is the head to rule and direct and the heart also to supplie it
girdle restrains and keeps in the body Secondly Righteousnesse sincere faithfull obedience to Christ to guard the whole man from assaults of sin as the breast-plate guards him Isa 59. 17. Thirdly The practice of Christian charity and peaceablenesse to supply the place of shooes that ye may goe on expeditely in the Christian course and not fall or miscarry by the way through the traps that hereticks and schismaticks lay to wound and gall you and hinder your progresse 16. Above all taking the shield of faith wherewith ye shall be able to quench all the fiery darts of the wicked Paraphrase 16. Fourthly Faith or the believing both the promises of Christ to all reformed penitents and the threats to all impenitent sensual persons which will keep temptations â—rom entring and be able to allay the pleasures of those sensual baits proposed to you either by Satan of any other tempter which like poysoned darts which are wont to inflame the parts that are wounded with them and therefore are called fiery darts as the serpents with poysonous stings are called fiery serpents will wound you to death if the consideration of your duty the promises and terrors of Christ received by your faith doe not help to quench them 17. And take the helmet of salvation and the sword of the Spirit which is the word of God Paraphrase 17. Fifthly The hope of salvation which may serve as an helmet Isa 59. 17. to bear off any blow at least secure you from the hurt of it that can light upon you And sixthly â—he Spirit that is the word of God which may serve as a sword to assault the assailants and destroy them to slay all that is temptation in them by proposing to the Christian much stronger motives to obedience then the world can afford to the contrary 18. Praying alwaies with all prayer and supplication in the Spirit and watching thereunto with all perseverance and supplication for all saints Paraphrase 18. Praying heartily and fervently see note on Luk. 9. e. upon every opportunity and time of need for God's assistance to enable you to persevere and for the removal or averting of temptations not so much for secular as spiritual things which Theophylact sets as the meaning of the phrase in the spirit and then adding vigilancy to prayer and so continuing and persevering in a constant performance of that office of prayer for all virtues and graces that are needfull for you and all means that may tend to the securing or increasing holinesse in you 19. And for me that utterance may be given unto me that I may open my mouth boldly to make known the mysterie of the Gospel Paraphrase 19. And let not these your prayeâ—s be wholly confined to your selves but let me have my part in them that I may be enlarged from my present restraint and so have liberty to propagate the faith of Christ see note on 1 Cor. 1. b. and publickly or freely or with authority see note on Joâ— 7. a. to pâ—each to the Gentiles and in stead of the heathen mysteries wherein all their impieties are acted to reveal to them the nature of the Gospel to which they are initiated the purity and holinesse which are there required 20. For which I am an Embassadour in bonds that therein I may speak boldly as I ought to speak Paraphrase 20. For the maintaining of which I am persecuted and being imprisoned doe still continue to preach it that I may by it be emboldned to speak as I ought 21. But that ye also may know my affairs and how I doe Tychicus a beloved brother and faithfull minister in the Lord shall make known to you all things 22. Whom I have sent unto you for the same purpose that ye may know our affairs and that he might comfort your hearts Paraphrase 22. to give you such an account of my afflictions and imprisonment as may not afflict but give you matter of rejoicing 23. Peace be to the brethren and love with faith from God the Father and the Lord Jesus Christ Paraphrase 23. I beseech God the Father and our Lord Jesus Christ to bestow upon your whole Church the grace of peaceablenesse and charity and true faith 24. Grace be with all them that love our Lord Jesus Christ in sincerity Amen Paraphrase 24. The blessing of God be on all those that continue constant in their love to Christ and are not corrupted out of it by any of the baits or seductions of these times See note on Rev. 2. b. Written from Rome unto the Ephesians by Tychicus Annotations on Chap. VI. V. 12. High places What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here will be soon discerned first by remembring that the several regions of the aire and all above the globe of the earth is in the Hebrew stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Greek of these books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavens and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will signifie those places the several regions of the aire secondly that the Syriack reading for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritual parts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirits and the phrase spirits of wickednesse readily signifying wicked spirits and those oft used to denote Devils the spirits of wickednesse in heavenly places will be no more then the powers of the air under their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or prince c. 2. 2. that is devils under Beelzebub the prince of the devils These are here distinguish'd from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the worldly rulers of the darkness of this age Noting several sorts of devils either in respect of their mansions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Ignatius ad Ephes aerial or earthy spirits or else of the inclinations which they suggest The earthy devils suggesting grosser carnal appetites filthinesse of the flesh c. the aerial pride vain-glory malice c. the filthinesse of the spirit And the Gnostick hereticks by power of sorcery seducing men to both sorts of these filthinesses all fleshy abominable lusts and all malice and rancour against the Orthodox Christians it is here truly said that they were to contend with both sorts of evil spirits terrestrial and aerial the terrestrial that ruled among the heathen dark parts of the age and the aerial wicked spirits V. 15. Shod The use of shooes in the celebration of the Passeover hath been formerly observed For so the Israelites were commanded at their eating of it that they might be ready for their journey to have each of them their shooes on their feet so when the Apostles Mar. 6. 8. were commanded to be shod with sandals the meaning is that they should be ready to take their journey So in Plautus calceati dentes shod teeth that is ready to devour the feast So the Aegyptian virgins were not permitted to wear shooes that is to be ready to goe abroad All this belongs to the explication of this phrase as it is joyned with
their Metropolis To which purpose is that of S. Irenaeus l. 3. c. 14. In Mileto convocatis Episcopis Presbyteris ab Ephâ—so proximis civitatibus the Bishops and Elders being assembled at Milâ—tus from Ephesus and the next of the cities And therefore S. Paul in his oration to them tells them they had known how he had been with them all the time from the first day that he came into Asia c. 20. 18. noting those to whom his speech was address'd to be the Bishops of Asia and not of that city only The next mention of Bishops beside that in this place is that 1 Tim. 3. 2. He that desires the office of a Bishop c. A Bishop therefore must be blamelesse c. and in the same words Tit. 1. 7. In both which places as it is agreeable to the affirmations of the Antients see Note on Act. 11. b. that there should be constituted Bâ—shops only and Deacons in the severall Churches there being no middle order yet in use so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinctly notes those Bishops and not those whom we now call Presbyters is the joynt affirmation of Chrysostome and Theophylact and Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there was need of more Bishops and of those which preside in every city And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders in every city he there means Bishops as also in the Epistle to Timothy And when he saith in every city it is because he would not have the whole Island intrusted to one but that every city should have ther own Pastor And so saith Eusebius of Titus that there being an hundred cities in Crete converted to the faith by S. Paul Titus had the bishoprick of them all that is the Metropolitical power that he might ordain Bishops under him saith Theodoret that he might exercise judicature and ordination saith Chrysostome and Theophylact. There are no more mentions of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament and in all these it is fairly appliable to the Bishops or single Praefects or Governours of Churches And so though it be generally resolved that the word Bishop and Elder are equivalent in the Scripture yet is not this to be understood so that either and both of them signifies indifferently those whom we now call Presbyters but that they both signifie Bishops one setled in each Church by the Apostles there being no use of that second order in the Church till the number of believers increased Ib. Deacons Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have spoken at large Note on Luk. 8. a. both as that signifies indefinitely to serve and as to wait at the table and give every man his dimensum from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and from thence to distribute to the poor to all that want And thus the seven Deacons institution Act. 6. may be thought to confine their name and office in the Church of Christ to that especially and principally of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serving tables distributing to the poor v. 2. called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daily ministration ver 1. But beside that those seven were not wholly imployed in those inferiour imployments but Stephen and Philip made use of for the preaching of the Gospel cap. 7. 8. and Samaria converted and baptized by the latter of them and he therefore called Philip the Evangelist Act. 21. 8. it is every where clear that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be restrained to that notion but taken in a more general for any officer or servant or minister without particular notation of the kind wherein the service or ministerie consists and being taken in an Ecclesiastical notion shall signifie any inferiour Church-officer however imployed by the Bishop or Apostle to whom he belongeth The original of this word and office is to be taken from the Jewes among whom the ministers and officers that attended the Judges in every city Deut. 16. 18. are in the Scriptures called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Rabbines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministers and with the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministers of the synagogue or Consistory and juniores the younger saith Maimonides such as had not attained to the age of Doctor and these sure are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that buried Ananias Act. 5. 6. These Epiphanius calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word lightly varied from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and saith the Deacons in the Christian Church are directly parallel to them For as they were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keepers of the treasure so did they also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perform all ministerial offices indifferently And of them the Jewes have a saying that about the time of the destruction of Jerusalem the learning of the wise men that is Doctors was degenerated into that of the Azanitae and the learning of the Azanitae into that which was competible to the Notaries noting the subordination of the Azanitae to the Doctors and of the Notaries to the Azanita From hence appears the notion and office of these Deacons in the Christian Church those that attended and waited on the Bishop and did whatsoever he appointed them preach baptize c. read the Gospel attend the Bishop in ministring the Sacrament of the Lords supper receive the oblations from the sub-deacon and bring them to the Bishop mind the people in performing the several parts of the divine office call on them to pray to sing to hear to kneel c. And as these were first trained up for these ministeries in the family of the Bishop so were they after in Religious houses and Colleges or Monasteries which appear by the antients to have been seminaries of the Church and not instituted onely for prayer and devotion and such when they have used the office of a Deacon well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3. 13. purchase to themselves a good degree that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the scholiasts shall soon ascend higher as Clemens being Peters Deacon at Rome succeeded him in the Episcopal chair Proportionable to which it was that afterwards the Bishops were chosen out of Monasteries Gregory Nazianzen Basil Chrysostome c. Thus is the word Deacons to be understood in this place being joyned to Bishops as those that attend on them in every Church and were then next to them there being not then as farre as appears any middle sort of Church officers instituted betwixt the Bishops and them And the same is certainly the notion of it in that other place 1 Tim. 3. 8 12. where the rules are given for the qualifying them that are ordained to that office as before had been given for the Bishops in stead of which are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antient men Tit. 2. 2. all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deacons in this more comprehensive notion as it contains the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diversities of
it signifies avoiding of danger or labour fear of action when 't is near an unreasonable and causless cowardise and from thence it comes in Homer saith he generally or for the most part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear cowardise and so 't is often used in Sophocles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he in this sense And therefore this will be a proper rendring of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cowardly and so the Context best bears also That to write what he is about to write next viz. those cautions against the dogs the evil workers the concision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take heed of them thrice in a verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not cowardise in the Apostle that is the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but yet safe for them viz. to be so warned and admonished by him V. 2. Concision That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to cut or rend asunder there is no question but the reason why the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concision or cutting asunder is here used for a sort of men called before dogs and evil workers is the onely thing to be considered That the Jewes are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the circumcision meaning by it those that are circumcised is clear from many places Gal. 2. 8 9. Now the Gnosticks which were not all of them Jewes nor themselves circumcised did yet comply with and take upon them to be very zealous Jewes and would constrain all others to be circumcised Gal. 6. 12. Hence it is that Rev. 2. 9. they are expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that say they are Iewes but are not see Note on Rev. 2. e. And hereupon because these Judaizers that pretend such zeal to the Law and particularly for Circumcision do neither perform any part of the Law but are evil workers here the synagogue of Satan Rev. 2. 9. nor are circumcised themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 6. 13. and all that they doe is as dogs to tear and rend all they come near and cut asunder the unity of the Church which comes no nearer true Judaisme then dogs and Schismaticks doe to circumcision therefore by an elegance and sarcasme the Apostle calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concision or cutting asunder they that in stead of circumcising themselves cut asunder the Church of Christ So saith Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they deavoured to cut asunder the Church of Christ In opposition to whom followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for we are the circumcision we that are the true Orthodox believers are the true circumcision the true children of Abraham that actually perform that to which Circumcision was designed to engage his posterity and they that pretend thus to be Jews and Christians but are not are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more truly then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the concision then the circumcision V. 12. Attained What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies among the Agonistical writers hath been formerly noted the receiving the reward that is due to the conquerour see Note on Rom. 9. l. and 1 Cor. 9 f. and accordingly it is used of him that hath finished his race and course conquered and gained the prize although he have not yet received it and so 't is here taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not that I have finished my course or that my crown is so immutably and irreversibly yet assigned me for that he was not yet in heaven he needed not have said 't Was sufficiently known to all as that I should speak confidently of it That which is fitter for me to entertain my self with is to use all diligence that I miscarry not Ib. Perfect The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an Agonistical word and signifies likewise the being crowned or receiving the reward So in Gregory Nyssen speaking of the Martyrs the phrase used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense that we had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 13. 10. agreeable to the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect prizes in the Agones For of their prizes there were some more valuable then others the meaner such as the tripodes and Shields and Cups but the more esteemed the Crowns which had nothing of mean profit in them but only the glory and renown of victory the crowns being made but of leaves only as hath been formerly said Now the more illustrious were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfect rewards or prizes and to this saith Peter Faber referres that of S. Iames c. 1. 17. Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is every good dona ive parallel to those of the meaner first kind of reward and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this more illustrious of a crown And preportionably to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be to receive this crown So Heb. 11. 40. speaking of the Saints of the Old Testament which saith he were afflicted in this life and received not personally he completion of the promises that were made unto them but received them by faith then and we their posterity now really and tha he there calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be perfected all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receiving the promise ver 39. for which Oecumenius puts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be crowned and receieve the perfection of good things So Heb. 2. 10. God was pleased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to crown or consummate the captain of our salvation that hath rescued us out of the sins and hazards of this life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by sufferings So Heb. 12. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the just that have received their reward Thus the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an end and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reward In the former sense 't is Psal 119. 33. I will keep it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in finem where the Chaldee paraphrast reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to the consummation and v. 112. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to the end In the second sense it is Psal 19. 11. in the keeping of them there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reward the Greek reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retribution This is almost S. Chrysostomes note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 end and victory are by the Hebrews express'd by the same word and thence it is saith he that in some Psalms in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in finem the inscription is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him that overcomes Thus Rom. 6. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for reward the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 23. and so 1 Pet. 1. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reward of our faith and Hib. 68. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reward to be burnt Of another notion of this word see Heb. 5. c. Ib. Follow after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word that expresses
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
c. and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to light heavy upon them to use severity toward them which some desired to seem to doe out of vanity and ambition and is here set opposite to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we became gentle the tender usage of a nurse v. 7. and the spirit of meekness 1 Cor. 4. 21. V. 8. Affectionately desirous Theophylact is so peremptory for another reading in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I cannot but set it down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies bound or close or near to you from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to bind together adding that some have read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desiring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that it is not so If his meaning be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not so signifie I suppose his authority will not prevaile against the known use of the word and the express Glossarie of Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies to love to desire But if his meaning be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not the right reading then unless we know what copies he had to authorize that confidence there will be no reason to consent to it and yet as little cause to make a controversie of it the sense being either way the same the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred by Hesychius just as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is for so in him all that we find of that word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies to desire as the other before had done V. 13. Effectually worketh That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred in a Passive not Active sense and that it signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be perfected or accomplished hath been largely shewn Note on Gal. 5. b. But to what the accomplishment of the word or Gospel here referres particularly must be concluded from v. 14. There the proof is set down of that which is here affirmed and that with the particle For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For you c. and therefore in all reason that must interpret this Now that which is there mention'd is the Thessalonians suffering persecution after the manner that other Christians had done before them which as it is an evidence of their constancy in the faith so is that of their proficiency to the highest degree of perfection which this life is capable of And besides it being foretold by Christ that they which will receive the saith and live according to his prescriptions shall suffer persecutions their sufferings are a completion of that word of his V. 14. Countrey-men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of the same tribe or race or countrey with the Thessalonian Christians to whom he writes may not be resolved to be the heathen inhabitants of that city or country but the unconverted Jewes which were dispersed there For at the Apostles coming to that city Act. 17. the first thing we read of there is a synagogue of the Jewes v. 1. thither Paul went unto them that is to the Jewes and preached Christ unto them and some of them received the faith and of devout Greeks or Gentile Proselytes a great multitude c. v. 4. And immediatly the unbelieving Jews making use of the officers of the courts of the city raised a tumult against them v. 5. and the Apostle and Silas escaping they seised upon Iason and other brethren that is Christians that had received the faith and haled them to the magistrates of the city and accused them for doing contrary to Caesars orders v. 7. And so the persecution thus early begun at Thessalonica was evidently by the Jewes which received not the faith against the Jewes and Proselytes which received it and these Jewes of Thessalonica were so zealous in the matter that as soon as they heard of the receiving the faith at Beroea they went thither and solicited the multitude there against them v. 13. And so there is no question but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their countreymen that are here spoken of are the Jewish inhabitants of Macedonia and particularly of Thessalonica and accordingly that they may not think it strange that they should thus be used by those of their own nation he gives them the example of the unbelieving Jewes in Judaea that had persecuted the Christians there as before they had crucified Christ himself c. v. 15. And their special quarrel to the Apostles was that they preached to the Gentiles v. 16. for which and all other their obstinacy he foretels the wrath of God upon them and their utter destruction approaching v. 16. That in this persecution at Thessalonica some were dead and others so evill handled that there was need of this Epistle to comfort them for those that were fallen and confirm them by foretelling them the approach of Christs coming to relieve the constant sufferers and to destroy the persecutors and those that cowardly fell off to them will appear c. 4. 13. and 5. 1. c. V. 19. Crown A crown was an attire or dressing for the head and so is mentioned Ezech. 16. 12. together with jewels on the forehead and ear-rings in the eare and so Ezech. 23. 42. bracelets upon their hands and crowns upon their heads not that this was an Ensign of Majesty-peculiar to Kings but the name of an ornament worn by others both men as the Sabeans Ezech 23. 42. and women as in that description of the Jewish nation by a woman c. 16. So the Misna makes mention of Crowns that Bridegroomes and Brides were wont to wear The Bridegroomes was of Gold or gilt or painted or of Roles or Myrtle or Olives and so the Brides also Gemara Hierosol ad tit Sota c. 9. But these interdicted by the Jewes about the time of Vespasian saith the Misna tit Sota c. 9. Of these there is also frequent mention among the heathens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Bions Epitaph of Adonis in Libanius Declam 8. speaking of nuptial rites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was I not crowned But as of all other ornaments so of this it must be observed that they were either of every days use unlesse day of fasting and mourning or for extraordinary or festival days in like manner as there was an every days anointing unlesse upon days of humiliation Mat. 6. and the oile of gladnesse or festival oile Psal 45. 7 and the latter of these is in those places of Ezechiel called a beautiful crown and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a crown of boasting that is either of rejoycing or festivity as rejoycing and boasting is all one such we know was the nuptial crown wherewith his mother is said to have crowned Solomon in the day of the gladnesse of his heart Cant. 3. 11. or of boasting as that
〈◊〉 〈◊〉 〈◊〉 sure it signifies no more then that he had departed from them not from the faith of Christ in our modern notion of Apostâ—sie and in that place the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a Verb made from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apastate and yet there signifies no more then leaving or forsaking their company not the faith of Christ at that time Thus the word is used distinctly in this matter of Moses's Law Act. 21. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou teachest the Jewes in Asia c. 10. forsake the Mosaical Law And therefore it is possible that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here may signifie either first this departing of the Apostle from the Jewes leaving them and departing to the Gentiles which was indeed a great provocation to the Jewes to presecute them most bitterly and so might be made use of by the Gnosticks as the opportunity most fit to exasperate the Jewes against them or else secondly the departing of the believing Jewes from the Mosaicall observances Circumcision c. and this also sharpned the persecutors against them And so Saint Luke uses the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 19. 9. of Paul when the Jew were hardned and disobedient and spake evill of that way before the multitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he departed from them and separated the disciples that is he and the Christian believers forsook and separated from them and betook himself to the Gentiles of Asia and so at other times he did Act. 13. 46. and finally Act. 28. 28. And to this the Apostle seems to exhort the Hebrew believers Heb. 13. 13. Let us therefori come forth to Christ without the camp make an expresse separation from the unbelieving Jewes bearing Christs reproach that is although we be perse uted by them for doing so But besides these there is the ordinary vulgar notion of Apostle which may very probably be meant here a notable discernable apâ—statâ—zing of Christians to that abâ—minable impiety of the Gnosticks of which Saint Paul 1 Tim. 4. 1. affirmes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some shal apost atize from the faith giving tar to deceitfull spirits and this saith he there the spirit saith expressly that is Christ hath distinctly foretold Mat. 24. 10. And then shall many be scandalized that is fall off from the faith and false prophets shall arise and deceive many v. 11. and the love of many shall grow cold v. 12. contrary to the enduring to the end And this there as the immediate forerunner of that great day for as it there followes v. 14. Then shall the end come And against this the Apostle warns them to take heed Heb. 3. 12. lest there be in any of you an evil heart of unbelief in departing from the living God and they that did so he saith they doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 draw back or fall off unto perdition Heb. 39. 22. And besides that by these warnings and intimations see Heb. 12. 15. it appears that many did according to Christs prediction fall off it is farther most certainly known that Samaria whâ—ch was the first-fruits as it were unto Christ after his ascension and embraced the faith universally Act. 8. 12 14. did also by the subtlety of Simon Magui and the Gnosticks fall off from their first faith to that abominable Heresie And so this may very fitly be here referred to by the Apostle as that which must necessarily come to passe before the coming of this day lb. Man of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man of sin is here the denotation of a very wicked sort of people and though it be in the Singular number must not yet in any reason be confined to a single person but to some one or more ring-leaders and their followers Thus we know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ signifies him as he is the head of his Church and is sometimes used to signifie the whole society of Christians see Note on Cal. 3. d. And so ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antichrist iâ— sure no single person considered alone but in conjunction with his followers And in this latitude proper names of persons are prophetically used to signifie people Jezibel for this heresie of Gnosticks the whole set of them see Note on Rev. 2. n. and many the l ke And accordingly here it cannot be strange that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man of sin should signifie more then one single person viz. Simon and the Gnosticks So likewise for all that follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the son of perdition one fit and sure to be destroyed as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the son of death one that shall surely die 2 Sam. 12. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that opposeth himself a circumlocution of Antichrist and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked one v. 8. All which are here set to denote that impious sect under him which is known by the antients by the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first-born of Satan that accursed Simon the Magician That 't was some Magician is clear by what is said of him v. 9. of the working of Satan evidenced in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. v. 10. in all power and signes and lying wonders and accordingly saith Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is a man that hath Satan in him working by him which one beside many other circumstances sufficiently prove that it was not Caius or any other of the Roman Emperors as some have conceived And that it was particularly Simon Magus appears by Eusebius l. 2. c. 12. who at the beginning of Claudius's reigne mentions his coming to Rome and there describes him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words directly parallel to this ninth verse doing such miracles there by the helpe of the devils that he was taken for a god and accordingly had a statue erected betwixt the two bridges built on Tiber with this inscription Simoni Deo Sancto and saith he almost all the Samaritans and some of other nations confessed him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first or principal God and accordingly worshipped him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all sorts of sacrifices and with him also Helena which went about with him but had before been a prostitute strumpet in Tyrus calling her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that first cogitation that proceeded from him a kind of Pallas out of Jupiters head Of him we may read at large in Irenaeus and by both see how truly not only that title belongs to him given to him by Euscbius that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ring-leader of all the heresie that crept into the Church and so of the Apostalie here spoken of among the Samaritans and of all the doctrines and practices of the Gnosticks quickly following in the Church but also how perfectly appliable to him is that which is here added that he exalted himself above all that is called God or
making mention of a law prohibiting to marry second marriages on festival dayes saith that it was brought up because either widows married which might doe well to do it in secret or those whose husbands were living and then they ought to be ashamed to think of any other husband So Valer. Max. l. 2. c. 1. cals the experience of many marriages legitimae cujusdam intemperantiae signum a sign of intemperance but such as the law of Heathen men permits So in AErodius among the Presbyters that were brought as witnesses against Marcellinus one being found to have married again after Divorce placuit reprobari he was rejected saith he whence it appears that such marriages were not only allowed by the Imperial laws but that they were practised also among Christians which farther appears by Marculfus Formul l. 2. c. 30. Dum inter illum illam non charitas secundùm Deum sed discordia regnat ad hoc pariter conversare minimè possunt placuit utriusque voluntate ut se à consortio sâ—parare deberent quod it à fecerunt Seeing between him and her Christian charity doth not reign but discord and so they cannot converse together it is agreed by the consent of both parties that they should separate from one anothers companies which accordingly they did This it seems was a formula used among Christians as there was another to the same purpose Leg. Rom. c. 19. and Novel Instit 117. And this being allowed by the secular Imperial laws and accordingly practised the Council of Carthage thought fit to make a Canon to reform it Can. see Zonaram 116. and to reduce it to Christs and Saint Pauls institution and therefore appointed that the Emperor should be desired to make an Imperial law against it Saint Hierome mentions some that being divorced this day married the next and addes Uterque reprehendendus maritus cui tam citò displicuit cui tam citò placuit both husbands were to be blamed he that was so soon displeased with his wife and he that so soon liked and married her And so Innocentius of those who after a divorce marry anew in utraque parte adulteros esse they are on both sides adulterers and to be excommunicate To this belongs that of Iustin Martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that by mans law make second marriages are sinners in the account of Christ our Master He that would see more to this purpose for the confirming of this interpretation may consult Zonaras's scholia on that Canon and Rodolphus Fornerius Rerum Quotid l. 6. c 23. and Burchard l. 9. c. 72. and the Notes on Cod. Can. Eccl. Universae And that this custome was also among women who thus divorced themselves from their husbands will appear by Iustinians Novell 117. which will therefore be appliable to the prohibition of the widows being chosen which was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wife of one husband also Ib. Of good behaviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well ordered or composed saith Phavorinus and so c. 2. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such and habit or attire as argues gravity of manners and mind V. 6. Novice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not in respect of age for Timothy himself was such but in respect ofreceiving the faith by analogie with the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to plant for to instruct in Christianity to teach the faith as when Saint Paul saith that he hath planted and so saith Theophylact 't is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 newly baptized lately received into the Church V. House of God What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of God here signifies is evident by the Context The whole discourse here is to give Timothy directions forthe choosing and constituting Bishops and Deacons in his Province that is over all Asia of which Ephesus where Timothy was placed by S. Paul was the chief Metropolis This then being the Province wherein he was to ordain must needs be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 house of God wherein he is here directed how he should behave himself being by S. Paul set there as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or steward in an house who having under the Master chief power in the family to him it belongs to entertain or remove servants and officers out of it But this not so to restrain the phrase to that one Province but that both the universal and every other particular Church of Christ is capable of that title as truly and properly as that of Ephesus or Asia at that time For indeed the phrase is derived from the Temple which as the special place of Gods presentiating and exhibiting himself is called Gods house where he dwells and delights and meets the pious votary receives his addresses entertains and treats him as in his own house and answers the petitions which he came to offer there and where his Angels which are his attendants and court as it were are peculiarly present 1 Cor. 11. 10. As when the Angels appeared to Iacob at Luz he presently calls it Beth El the house of God saying surely God is in this place this is no other then the house of God c. Proportionably to this the whole family of God as that comprehends the whole corporation or community of all the Christians alive is fitly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this great house of God and in like manner every lesser society of Christians among whom God is pleased to dwell also and rule by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or steward And such is every Bishop in every particular Church Of this house of God in this sense two titles are here set down fitly belonging both to the whole and to each branch but especially verified at that time wherein the words were delivered that first age of the Apostles preaching and planting of the faith The first title is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church of the living God in opposition to the false dead livelesse gods whose pictures were adored in their heathen Temples Those were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 places of meeting and assembling but only for the worship of Idols empty nothings But the house of God where Timothy was set the oeconomus or steward at Ephesus contrary to Diana's Temple there was the Church of the living God and so was every such regular assembly of Christians under a Bishop such as Timothy was an oeconomus set over them by Christ Such again every larger circuit under the Metropolitan who as Timothy again had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordination and jurisdiction over the whole Province And such all the particular Churches of the whole world considered together under the supreme head Christ Iesus dispensingthem all by himself and administring them severally not by any one oeconomus but by the several Bishops as inferior heads of unity to the several bodies so constituted by the several Apostles in their plantations each
have either cast out that Apostolical form of sound words or by degrees received in many corruptions and falsities either against the will of their Governours or by connivence or assistance of them doth easily appear by what hath here been said because as the good husbandman sowes seed in his field so the enemy may scatter darnell and the field bring forth the fruits of one as well as the other V. 6. Godlinesse The notion of piety in this place is observable for Christian religion doctrine of Christ whether as that which is it self the true way of serving and worshipping of God so as will be acceptable unto him and so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 piety or that which prescribes and delivers the most exact and perfect way of serving God and so by a Metonymie is called piety That it signifies so here appears by the parts of this mysterie as they are here set down God that is Christ incarnate manifested in the flesh c. the several articles of our faith from the Birth to the Assumption of Christ which all together are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mysterie of piety the parts of our religion into which all Christians are initiated or entred the foundation on which all our Christian practice is built God being so desirous that men should live according to that Law of his revealed by Christ that to preach it to us and inforce it on our practice he was himself pleased to assume and manifest himself in our flesh and to testifie the truth of this the Spirit of God came down visibly upon Christ and the voice from heaven This is my beloved son Mat. 3. 17. and so in the several particulars here mentioned as branches of our initiation into Christian religion grounds of our believing and practising the Christian doctrine Thus c. 6. 5. where speaking of the wicked Hereticks of those times the Gnosticks he mentions it as a piece of their doctrine that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 piety that is the Christian religion the being of that profession is gain matter of secular advantage Thus again c. 6. 3. 't is called more expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the doctrine which is according to piety So Tit. 1. 1. the truth which is according to piety is set to denote the Gospel Agreeable to which it is that mercifulnesse and spotlesse purity are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure worship c. I am 1. 27. that is prime special branches of the true religion In other places 't is true that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 piety is taken in a narrower sense for that vertue particularly of worshipping God aright as Tit. 2. 12. in distinction from the duties toward others and our selves 1 Tim. 6. 11. 2 Pet. 1. 6. and in one place 1 Tim. 5. 4. for the return of gratitude in children to their parents which is a kind of piety also as the love of our countrey honouring of magistrates that are a sort of gods as well as parents to us is ordinarily called piety CHAP. IV. 1. NOW the Spirit speaketh expresly that in the latter times some shall depart from the faith giving heed to seducing spirits and doctrines of devils Paraphrase 1. But there are risen up some among you which oppose this Christian doctrine mentined in the close of the third chapter deny this from of Evangelical truth viz. the Gnosticks that deny Christ to be come really in the flesh 2 Joh. 7. And there is no wonder in this for Christ expresly foretold it Mat. 24. 11. that before the time of the Jewes ruine before that notable coming of Christ see notes on Mat. 24. b. c. d. Act. 2. b. some shall forsake the faith and follow erroneous seducing teachers see note on Luke 9. c. though the docrines which they teach are most unclean polluted devilish doctrines See 2 Pet. 3. note a. 2. Speaking lies with hypocrisie having their note a conscience seared with an hot iron Paraphrase 2. Which they set off through the faire pretences of greater perfection and depth of knowledge which these liars make shew of among the people men that have their consciences stigmatized with the marks and brands of their ill works notorious to all for infamous persons 3. note b Forbidding to marry and commanding to abstain from meats which God hath created to be received with thanksgiving of them which believe and know the truth Paraphrase 3. Part of the character of these men is to interdict marriages and speak against them as unlawfull and so likewise to command abstinences from some sorts of meats from which the Jewes abstain but by the liberty allowed by Christ are perfectly lawfull for all Christians so they be taken with thanksgiving and acknowledgment of the donour 4. For every creature of God is good and nothing to be refused if it be received with thanksgiving Paraphrase 4. For indeed all the creatures in the world being created for the use of man may lawfully be used and eaten by a Christian if it be done with faith and acknowledgment of the donour see Mat. 14. c. 5. For it is sanctified by the note c word of God and prayer Paraphrase 5. For there are but two things necessary to make any thing lawfull for our use First God's permission of freedome allowed us by him and that we have in this matter by the expresse words of Christ that tells us that which goes in that is meats c. is not that which defiles a man and secondly prayer which blesseth our meat to us being beside the calling for God's blessing upon it an acknowledgment of God from whom it comes and who hath allowed it for food for us 6. If thou put the brethren in remembrance of these things thou shalt be a good minister of Jesus Christ nourished up in the words of faith and of good doctrine whereunto thou hast attained Paraphrase 6. Such admonitions as these which may help secure them from the infusions of these men thou art frequently and timely to give the Christians under thee notice of and by so doing thou shalt approve thy self faithfull in the discharge of thy office of Bishop whose duty this is thus to ruminate and chew over and over again and so to feed continually on the doctrines of Christ and by instructing others to make returns for all the good instructions thou hast thy self received and received and imbraced obediently 7. But refuse profane and old-wives fables and exercise thy self rather unto godlinesse Paraphrase 7. But especially be sure that in stead of their doctrines of abstinences from marriage and from meats quite contrary to the Gospel which sets an honourable character upon marriage and takes away difference of meats and in stead of idle ridiculous grounds upon which they found these abstinences thou doe by diligent search into the doctrine of the Gospel pursue that perfection of Christian knowledge
〈◊〉 〈◊〉 trampling on the Son of God that is contemptuously using him as these Apostatizing desertors did counting the blood of the covenant an unholy thing as Ezech. 22. 26. to the Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 violating Gods Law is added their profaning Gods holy things contemning the Covenant sealed by the blood of Christ by which they have obliged themselves to adhere to him and contumeliously using the Spirit of grace that is again despising and throwing away those pretious advantages of the Spirit of God which had been bestow'd upon them but now are repell'd and rejected by them as in the Canons of the Councils they that have undertaken the office of Church-widows and after marry are said to do◠despite to the grace of God see Conc. Wormac cap. 45. for which S. Paul hath casting off their first faith 1 Tim. 5. 12. By all which appears what the nature and aggravations of this sin was A forsaking the Christian orthodox and going over to the heretical Gnostick way which was a downright Apostasie from Christ to Antichrist And for such an one the punishment is figuratively express'd by there remains no farther or no longer sacrifice for sins that is either the blood of Christ trampled on by him v. 29. will not prove beneficial to him and so because there is no other sacrifice he is capable of no mercy or else the prayers and oblations of the Church which are used for those that they have any hopes of belong not to him See Note on chap. 6. b. and 1 John 5. c. V. 38. Draw back What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have two waies of discerning first by considering the word in the few other places of the New Testament Act. 20. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I did not withdraw or hold back from declaring to you any of those things that were profitable for you and almost in the same words and sense v. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I did not withdraw or withhold my self from declaring to you the whole counsel of God So in Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hiding himself getting out of the way and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word used c. 12. 25. for detractare to get off from any employment to be unwilling to enter upon it to hang back to refuse so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 2. 12. he slunk away withdrew himself got out of their company and that as an effect of fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. fearing the Jewish Christians So Phavorinus again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fearing running away And so here the matter of the discourse being exhortation and encouragement to constancy in the Christian profession in despight of all the terrors and assaults that lay on them from the Jewes at that time and that upon constant expectation of receiving a rich reward deliverance here within a while if they live and continue constant and eternal blisse in another world for all that they could suffer here which is the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confidence c. ver 35. it will be most agreeable that the just man's living by faith in the beginning of v. 38. should be his patient cheerful constant continuance in the Christian profession meerly upon the strength of the promises that are made to courage and constancy the promised deliverance in this v. 36 37. and eternity in another world and contrary to that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drawing back here and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 39. must needs be a fainting in the course a pusillanimous falling off a detractation or failing in point of perseverance caused by fear or pusillanimity And this will likewise appear by a second medium by looking into the prophet Habakkuk ch 2. 4. from whence 't is clear those words immediately precedent are cited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the just shall live by faith If that place of Habakkuk be observe carefully in the Septuagint and the Hebrew it will not be improbable which some have surmised that the Septuagint read the Hebrew words a little otherwise then now we read them not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arrogans fuit was lifted up as we read in the beginning of the verse nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his soul but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the former and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my soul for the latter Now the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they are surmised to have read there is perfectly answerable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my soul is rendred here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my soul otherwise then the Hebrew there will regularly bear it for the Hebrew signifies primarily texit covered and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being hidden out of Phavorinus and then also it signifies turbatus fuit was frighted or troubled which they that are slink or hide themselves out of the way So Isa 50. 20. Thy children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldee reads were troubled the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were in distresse or great fear and Jonah 4. 8. 't is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was ready to faint and so Am. 8. 13. the Targum explain it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be weary or faint and so in other places the Septuagint render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fainting or failing and so the Septuagint if they read as is surmised will seem to have taken it in Habakkuk He that falls off or faints the cowardly or fearful my soul doth not like him But others that have considered that place in Habakkuk conceive the ordinary Hebrew reading may be well retained the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being of the same signification with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jonah 4. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 defecit and so Isa 51. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy sonnes have fainted Thus Rabbi Tanchum renders it by withdrawing himself being far removed and that is all one with our notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Arabick word which is answerable to it signifies negligere aliò animum avertere to neglect to turn away his mind and so that is agreeable also Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the latter part of the verse ordinarily signifies right is frequently rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pleased and so is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his soul may be retained also meaning Gods soul from whom he averts which therefore the Septuagint thought fit to expresse by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my that is Gods soul in like manner as they have done Psal 5. 9. where the Hebrew hath his strength and they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my strength See Mr. Pocock Miscell p. 45. And all this sets
down the true notion of the word in this place thus But if he that should live by his faith shall cowardly withdraw himself from the publick worship of Christ v. 25. as Ignatius faith they did which had received the infusions of the Gnosticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ep. ad Smyrn they abstain from the Eucharist and from prayer that is publick assemblies and exhorts them to mend that fault 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Polyc. Let there be more frequent assemblies and so again ad Ephes if they withdraw from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the patient magnanimous encounter of afflictions v. 32. from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or confident profession of the truth v. 35. in expectation of the future reward from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 patience and doing the will of God v. 36. and from the faith v. 38. Whereby we depend securely on the promises of Christ with confidence that they shall be performed to us If faith the Author the just the Christian prove thus pusillanimous hang back from this performance of his duty if by afflictions he be disheartned and terrified Gods soul hath no pleasure in him he is utterly rejected and disliked by God And thus v. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towardise is directly set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saving the soul or life to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destruction or loosing of it V. 39. Saving of the soul The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies acquiring purchasing getting possessing So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purchasing of glory 2 Thess 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purchasing or acquiring of salvation 1 Thess 5. 9. But Phavorinus who hath that notion of it gives us also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saving delivering and so being here set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destruction and joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the soul or life it seems most probably to signifie as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to possesse the soul Luk. 21. 19. which is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saving the soul here so saith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possessing is purchasing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to save or preserve the life Mar. 8. 35. Luk. 9. 24. See Note on Eph. 2. d. 1 Pet. 2. c. CHAP. XI 1. NOW Faith is the note a substance of things hoped for the evidence of things not seen Paraphrase 1. And that you may know to what your being Christians and your professing the faith of Christ obligeth you in this matter you may consider what Faith is a confident dependence on God for the performance of his promise a being convinced of the truth of those things of which we have no ocular or sensible demonstration 2. For by it the Elders obtained a good report Paraphrase 2. And that you may not look on this faith as a new and a strange thing ye may through all times see the examples of it among pious men which may excite you to the practice and exercise of it at this time now you have so much need of it ch 10. 36. For indeed ye may observe that this was it by which the Antients or Fathers of the Old Testament received a testimony of Gods approbation of and respect unto them 3. Through faith we understand that the worlds were framed by the word of God so that things which are seen were note b not made of things which do appear Paraphrase 3. One act of faith it is by which we rightly apprehend the omnipotent power of God in creating the whole world heaven and earth meerly by a word saying Let there be light c. and there was light and so by the same act of faith we see God can and doth produce effects quite distant from the ordinary course of nature for so all this visible world was framed not out of things conspicuous to our eyes as now a man of a man a tree from a kernel c. but by the meer command of God out of nothing or out of the earth which is described as an invisible Chaos of confusion Gen. 1. 2. And then why may we not believe God's promise in the like manner at this time that he is able to bring you deliverance out of your present persecutions upon your continuing constant unto him by those ways that are least discernible to you meerly by acts of his own power and wisdom 4. By faiâ—h Abel offered unto God a more excellent sacrifice then Cain by which he obtained witnesse that he was righteous God testifying of his gifts and by it he being dead yet speaketh Paraphrase 4. Another act of faith it was appliable also to your present purpose which was discernible in Abel who offered to God the firstlings and the fat Gen. 4. 4. that is the best and fairest that he had in all his flock whereas Cain did not proportionably but only brought of the fruit of the ground without any choice of the best an offering to God v. 3. This Abel certainly did upon a belief of Gods essence and attributes and a consequent love of him willing to give him that which is most precious and parallel to that is the faithful constant Christian now that will lay down his life for Christs sake suffer any thing part with all that is most precious and from this faith it was that God pronounced him a righteous person and expressed his approbation of his sacrifice and from this it was that God said of him that his blood cried from the ground when he was dead intimating that he had then a life with God who was able to speak to him see Philo li. Pejorem insidiari meliori and that God would avenge his blood and the blood of all such upon their persecutors 5. By faith Enoch was translated that he should not see death and was not found because God had translated him for before his translation he had this testimony that he pleased God Paraphrase 5. By faith Enoch did that which was acceptable in the sight of God and was rewarded by God by being translated to heaven in stead of dying And that signifies that they that walk and persevere in the ways of God when they goe out of this world they are never the worse for it they are removed to a place of endlesse blisse 6. But without faith it is impossible to please him for he that cometh to God must believe that he is and that he is a rewarder of them that diligently seek him Paraphrase 6. And this acceptation of God was a proof that he had faith for otherwise his actions could not have been acceptable to God for without believing the power and wisdome and justice of God 't is impossible to doe any thing that can please God or be rewarded by him For he that undertakes the service or worship of God in any kind must believe that he is God and that he
the pleasures and advantages of a palace with the guilt of that cruel sin of persecuting the children of God which he could not escape doing if he lived in that court when he came to be of age 26. Esteeming the reproach of Christ greater riches then the treasures in AEgypt for he had respect unto the recompence of the reward Paraphrase 26. And counting that reproach which Christ Christians endure now and which the children of Israel the anointed of the Lord Psal 105. 15. then endured in AEgypt being most reproachfully afflicted and oppressed a far more desirable thing then all the wealth and power in AEgypt looking upon the great difference of rewards between those two states in another world wealth and greatnesse and persecuting Gods children being attended as Dives with flames and affliction and reproach with heaven and blisse like Lazarus And the like faith will it be in the Christian to renounce all those secular advantages that the Gnosticks now promise men that will forsake the pure faith and joyn with them in compliance with and assisting the persecutors and rather to suffer any the sharpest persecutions from the Jews then thus joyn and concur with them in persecuting the Christians 27. By faith he forsook AEgypt not fearing the wrath of the King for he endured as seeing him who is invisible Paraphrase 27. So after it was also an act of his faith and obedience to the word of God delivered him in the bush that being threatned by the King if he should ever any more mention the going out of the people of Israel Exod. 10. 28. he went out from the King courageously and having told Pharaoh that he would never treat with him more about it he conducted the Israelites out of AEgypt depending constantly on God and as firmly as if he had seen him present to secure and defend him And the like faith it is to confesse Christ now be the danger never so great and imminent of doing so 28. Through faith he kept the Passeover and the sprinkling of bloud lest he that destroyed the first-born should touch him Paraphrase 28. Another act of faith it was and obedience to God in Moses that he did that which he did about the Passeover and sprinkling the side-postes of the door to deliver by that means all the first-born of the Israelites by which was also typified the redemption wrought by Christ and that which is now approaching foretold and promised by him that he that endureth to the end shall escape that the believers shall be sealed and secured before the destruction come out against this people see Rev. 4. 7 c. 29. By faith they note f passed through note g the Red sea as by dry land which the AEgyptians assaying to doe were drowned Paraphrase 29. And an act of faith it was in the people of Israel that they ventured into the Erythraean sea and went through part of it as if it had been firm ground whereas the AEgyptians persecuting and trying to follow them were drowned And the like faith will now secure the constant sufferers whilst their persecutors are overwhelmed and destroyed by the same means that gives them deliverance 30. By faith the walls of Jericho fell down after they were compassed about seven days Paraphrase 30. An act of faith it was in Joshua and the people in obedience to him to go about Jericho seven days together with the Ark before them upon which followed the falling of the walls of it And the like in the Christians now to trust confidently in God's deliverance although they use no artifices or secular policies or means of their own to work it for them 31. By faith the harlot Rahab perished not with them that believed not when she had received the spies with peace Paraphrase 31. An act of faith it was in Rahab who had formerly been an Idoâ—atresse and an harlot and now kept an Inne or Victualling-house to entertain the spies sent by the Israelites safely believing that God whom they worshipp'd to be the true God whereupon she was saved alive when the rest of the incredulous idolatrous people of that land were destroyed And the like faith will it be in them now that shall use all kindnesse and fidelity to the persecuted Christians and the doing thus will be much a more probable way to secure them that doe it then all the Gnostick treacheries and compliances with the persecutors 32. And what shall I more say for the time would fail me to tell of Gedeon and of Barak and of Samson and of Jephtha of David also and Samuel and If the Prophets Paraphrase 32 33. What need I give you any more examples of this matter 'T were infinite to enlarge on this subject to tell you all that might be said for your encouragment to trust God and adhere constantly to him such were the great champions of Gods people who depending on Gods strength and blessing constantly and fearlesly discharged their duty and by Gods especial motion and their obedience thereto were raised up to govern the Israelites and to fight discharged their battles for them and to make conquests Gedeon over the Madianites Barak over the Canaanites Samson and Samuel over the Philistines Jephtha over the Ammonites David over the Amalekites Jebusites Moabites Philistines Idumaeans Syrians and all these by faith not thinking they should be able to vanquish them without fighting but fighting valiantly and depending on God's promise and power to give them victories with small as well as with great numbers who again by faith lived godly and righteous lives received great mercies from God miraculously onely by the strength of his having promised it And some of them Daniel by name contained under the word prophets ver 32. obtained that miracle of mercy and deliverance from God that the Lions when he was thrown into their den did him no hurt 33. Who through faith subdued Kingdomes wrought righteousnesse obtained promises stopped the mouths of lions Paraphrase 33. What need I give you any more examples of this matter 'T were infinite to enlarge on this subject to tell you all that might be said for your encouragment to trust God and adhere constantly to him such were the great champions of Gods people who depending on Gods strength and blessing constantly and fearlesly discharged their duty and by Gods especial motion and their obedience thereto were raised up to govern the Israelities and to fight their battles for them and to make conquests Gedeon over the Madianites Barak over the Canaanites Samson and Samuel over the Philistines Jephtha over the Ammonites David over the Amalekites Jebusites Moabites Philistines Idumaeans Syrians and all these by faith not thinking they should be able to vanquish them without fighting but fighting valiantly and depending on God's promise and power to give them victories with small as well as with great numbers who again by faith lived godly and righteous lives received great mercies from God
miraculously onely by the strength of his having promised it And some of them Daniel by name contained under the word prophets ver 32. obtained that miracle of mercy and deliverance from God that the Lions when he was thrown into their den did him no hurt 34. Quenched the violence of fire escaped the edge of the sword out of weaknesse were made strong waxed valiant in fight turned to flight the armies of the aliens Paraphrase 34. Others were so favoured by God that the fire did them no hurt when they that is the three children were cast into it others escaped present danger of being killed by the sword as David from Saul Eliah and Michaiah from Ahab the Jews in Hester from Haman others were recovered from desperate discases as Job and Hezekiah others became wonderfully courageous in fighting as Jonathan c. and routed the armies of the Heathen Canaanites c. very often 35. Women received their dead raised to life again and others were note h tortured not accepting deliverance that they might obtain a better resurrection Paraphrase 35. Some women as the widow of Sarepâ—a 1 Kin. 17. 21. and the Shunamitish woman 2 Kin. 4. had their children restored from death to life upon their entertaining the prophets of God cherishing and relieving Gods servants Elias and Elisha Others when rack'd and tormented for the acknowledgement of the truth had no desire to be spared but refused to be delivered when they might meerly by the strength of faith believing a resurrection to life eternal after death and looked upon that as much more desirable then a present remission of torments Thus the mother and seven children 2 Mac. 6. 19 30. and ch 7. 9. 36. And others had trials of cruel mockings and scourgings yea moreover of bonds and imprisonment Paraphrase 36. Others as Michaiah and Jeremiah and the Maccabees had patience tried by whipping very reproachfull and painfull others by shackles and imprisonment and so Joseph in aegypt and others 37. They were stoned they were sawn asunder note i were tempted were slain with the sword they wandred about in sheep-skins and goat-skins being destitute afflicted tormented Paraphrase 37. Some were stened as Zacharias others sawn asunder as Isaiah by Manasses say the Jews others burnt alive or broiled or run through with hot irons as the Maccabees others very many kill'd by the sword others the prophets that preached the coming of Christ meanly assayed in skins as Ezechiel John Baptist c. being very poor in great dangers and meeting with very ill usage 38. Of whom the world was not worthy they wandred in deserts and in mountains and in dennes and caves of the earth Paraphrase 38. Used thus as men that were too good to live in this wicked world and accordingly others of them lived recluse and retired from the world in deserts and hills and caves of the earth 39. And these all having obtained a good report through faith received not the promise Paraphrase 39. And all these valiant champions and servants of God last mentioned v. 36 c. and before v. 8 13. being much commended for their faith did not in their time receive the promises made to Abraham had no deliverance in this life from their persecutors 40. God having provided some better thing for us that they without us should not be made perfect Paraphrase 40. God having determined this as the time most congruous in his wisdome to give the utmost completion to all those prophecies and promises to send the Messias into the world and as a consequent of his resurrection from the dead to grant us those privileges and advantages that the fathers had not enjoyed a rest after long persecutions a victory over all opposers of Christ's Church that so what was promised to Abraham's seed Gen. 22. 17. that they should possesse the gates of their enemies being but imperfectly fulfill'd to the fathers might have the utmost completion in the victory and flourishing of the Christian faith over all the enemies thereof Annotations on Chap. XI V. 1. Substance The use of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both here and in the other places of the New Testament will appear by observing the Greek rendring of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from it The word signifies to hope and in Piel to expect with some confidence and so to stay and wait for any thing generally rendred by the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he expected Gen. 8. 10 and 12. but sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ansi sunt Ezech. 13. 6. they took confidence Now this word Mic. 5. 7. is by the Greek translators rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall hope in the sons of men is by the Targum rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall expect we render it wait for them The sense beareth depending on them for aid and so subsisting in them and that is the literal notation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus likewise the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hope Lam. 3. 18. expectation waiting is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 39. 8. and so in the books of Esdras 2 Esdr 8. They who have not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hope or confidence of good works that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Plutarch that great treasure of confidence that ariseth from well doing Agreeable to this notion of the word is the acception of it in every place of the New Testament save onely that Heb. 1. 3. where speaking of Christ he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the character of his subsistence Thus 2 Cor. 9. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we be not put to shame in this confidence of boasting that is in having had that confidence of their liberality and readinesse as to boast of them in that behalf For to that belongs that great shame in case his confidence should miscarry as that hope which is rightly grounded upon firm promises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not put to shame saith the Apostle Rom. 5. 5. and to the same purpose c. 9. 33. To the same sense is that in the same words c. 11. 17. which is explain'd after by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any have confidence I also have confidence according to that mention'd from the Targum Ezech 13. where the Hebrew answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred daring and so Polybius seems to have used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for courage and valour or good assurance So oft in Diodorus Siculus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dream raised him to this confidence giving him a vision of great advancement and glory and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he incited them to keep the constancy or courage of Philomelus So in Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their immutable courage or constancy Thus Cicero defineth Faith Fides est dictorum conventorúmque constantia
veritas It is a constancy and truth of all that hath been said and agreed And so the Hebrew and Chaldee word for faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so also the Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies firmness constancy stability So Heb. 3. that which is v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we hold fast the confidence and the boasting of hope firm untill the end as the condition of being Christians or the houshold of Christ is expressed v. 14. in this other phrase little differing from it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If we hold fast the beginning of confidence that is that confidence exemplified to us by Christ which we had from the beginning firm unto the end And so here faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the expectation or dependence or confidence or the confident expectation of things hoped for by us and this opposed to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falling off or cowardly behaviour mentioned in the conclusion of the former Chapter the promise of Christ being the object as of our hope so of our faith also and differing very little in that particular but that faith seems to be the greater adherence to have the lesse of doubting the more of confidence in it V. 3. Not made of things which doe appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things that appear not seems to denote the earth Gen. 1. 2. in that state when 't is said to be tohu vabohu without form and void or as the Septuagint render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invisible not to be seen V. 13. And were perswaded The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and being perswaded which are added in some Copies between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeing and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and embracing are wanting in the antient MSS. of the greatest reputation and besides others mentioned by other men in a very antient one of Mag. Coll. in Oxford V. 20. By faith Isaac blessed Jacob Some difficulty here is where it is said of Isaac that by faith concerning things to come he blessed Jacob and Esau to what part of the story in Genesis it shall belong In ch 27. he blesseth Jacob v. 28 29. God give thee of the dew of heaven Let people serve thee and nations bow down to thee be lord â—ver thy brethren and let thy mothers sons bow down to thee But it will first be hard to affirm that he here bless'd Jacob by faith when it is evident he knew not that it was Jacob whom he thus bless'd and secondly Isaac thinking verily that it was Esau whom he thus bless'd it could not be an act of saith in him or reconcileable with that which God had revealed to Rebecca c. 25. 23. that the elder should serve the younger thus to pronounce or foretel of Esau that he should be lord over his brethren For these two reasons it will not be fit to referre this of the Apostle to that part of the story wherein blind Isaac contrary to his intention thus blessed Jacob The next passage in the story will I suppose be much more commodious for the turn when upon Esau's coming with his venison Isaac finds himself to have been abused and trembling very exceedingly tells him that Jacob had brought him venison already and he had eaten and bless'd him yea and he shall be blessed v. 33. and again v. 37. that he had made Jacob his lord and given him all his brethren for his servants Where Isaac discerning what he had done though by mistake remembers the Oracle that God had delivered before their birth and considering how punctually the blessing thus given to Jacob by him did agree to that he doth now by faith resolve that so it should certainly be that what his affection had designed to Esau was by God promised to Jacob and consequently should irreversibly belong to him and thereupon he confirmes it anew to Jacob Yea and he shall be blessed and I have made him thy lord And so this was the blessing wherewith by faith Isaac blessed Jacob. Then for his blessing of Esau that visibly followes v. 39. Thy dwelling shall be the fatness of the earth and in the body of it again inserted a farther confirmation of Jacobs blessing by telling Esau thou shalt serve thy brother v. 40. and it shall come to pass that when thou shalt have the dominion thou shalt break his yoke from off thy neck Where it must farther be supposed that Isaac beyond that prediction before their birth that the elder should serve the younger had received from God another Oracle concerning his two sonnes that as the posterity of Jacob the Jews should have the preeminence and dominion for some time over the Edumaeans the posterity of Esau so in process of time the Jewes should be brought down and so the Edumaeans be quitted of that yoke and accordingly Isaac foretelling this is here as truly said to have by faith bless'd Esau And this perhaps was it upon which Isaac before had pronounced that blessing upon him which he took to be Esau Be lord over thy brethren which though in respect of the times next insuing it were true of Jacob and accordingly was in Gods providence thus directed to him yet in respect of the latter times when the Jewes should be brought low was to be truely appliable to Esau and so might by faith be designed by Isaac to him V. 21. Top of his staffe The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both a bed and a staffe perhaps antiently the very same word for both though now Grammarians have pointed it diversly and made a difference of sound also betwixt them The Hierusalem Targum reads it Laudes Dei cecinit super spondam suam He sang the praises of God upon his bed-stead The Greek here followes the Septuagint's translation and there is no question of the truth of it and indeed it may well be that both notions of the Hebrew may here stand and the truth be that arising out of his bed he sate on it and lean'd as sick persons do upon his staffe for we after read that he gathered up or returned again his feet into the bed Gen. 49. 33. which is a signe that he was before risen out of it and sate on the side with his feet on the ground which was very fit for this posture of leaning on his staffe V. 29. Passed through 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not here signifie to goe from one side to the other quite through or crosse the sea for the Israelites journeying makes it appear that they did not so but to goe in into part of the channel Exod. 14. 22. and passe on there a good way in the midst v. 29. and then to come out again on the same side for so the Israelites did as appears by the story This is expressed Psal 137. 14. by God's dividing the Red sea and leading them 〈◊〉 〈◊〉 〈◊〉 〈◊〉
is wont to betray men to coverousnesse 6. So that we may boldly say The Lord is my helper and I will not fear what man shall doe unto me Paraphrase 6. So that we Christians particularly you Hebrew Christians that suffer so much for the profession of the faith may from the word of God take courage and say I will trust God with my security and live fearlesse of all danger knowing that as long as he sees it best for me he will deliver me from worldly dangers and that when he permits them to come the utmost shall doe me no hurt 7. Remember them note b which have the rule over you who have spoken unto you the word of God whose faith follow considering the end of their conversation Paraphrase 7. Set before your eyes the Bishops and Governours that have been in your Church and preached the Gospel to you observe their manner of living their perseverance till death and then make their faith their perseverance and constancy in the doctrine of the Gospel the example for you to imitate and transcribe 8. Jesus Christ the same yesterday and to day and for ever Paraphrase 8. The same faith that then was the true faith in which they persevered to the death will be so now unto you and to all ages you have no reason to think that 't is so suddenly changed that Judaisme which they took to be abolished should now be in force again among you as your Gnostick teachers are willing to perswade you 9. Be not carried about with divers and strange doctrines for it is a good thing that the heart be note c established with note d grace not with meats which have not profited them that have been occupied therein Paraphrase 9. This change and bringing in of new doctrines of Judaisâ—â—e into the Church is a piece of dangerous inconstancy 'T were sure more for the turn to be grounded in the truth to take that which is best for your turn and then never to remove or be carried about from that to any other And that is the Gospel and not the Mosaical Law about sacrifices and meats c. that this is much better for the soul then tother will soon appear unto you if you consider how empty and unprofitable those observances of the law alwaies were considered in themselves even when they were in force for even then they that dealt in them were really little profited by them see ch 10. 1 2 3. where the sacrifices are said only to be a commemoration of sin unable to expiate and so leaving in estate of damnation unlesse they advance farther to Christ signified by those sacrifices 10. We have an altar where of they have no right to eat which serve the tabernacle Paraphrase 10. And if any man think his Judaizing will doe him no hurt in respect of Christianity that those that stand for the Mosaical performances may yet have their portion in Christ let him know he is mistaken For Christ the only Christian altar to which we bring all our sacrifices and who is so beneficial to us will not be beneficial to them that depend on the Mosaical Law they that doe so have no right to partake of Christ Gal. 5. 2. If you be circumcised Christ shall profit you nothing 11. For the bodies of those beasts whose blood is brought into the sanctuary by the high priest for sin are burnt without the camp Paraphrase 11. And the truth of this you may discern by a ceremony among the Jewes to wit in the sacrifice of â—tonement or expiation of which the priest never eat a bit the blood he carried in with him into the holy place and the body was burnt without the camp Now by that sacrifice the Messias was typified most lively as is acknowledged by themselves so that they even the Priests and principal persons among them being not allowed to eat of that sacrifice might hence collect this truth in hand that they that eat or partake of Christ should reap no benefit by him as long as they pretended their law in force and depended on these legal ceremonies for heaven 12. Wherefore Jesus also that he might sanctifie the people with his own blood suffered without the gate Paraphrase 12. And that the burning that sacrifice all the body of it without the camp so that no part of it was usefull to the Jewes people or priest did typifie this truth that Jewes relying on their religion should not receive benefit by Christ may farther be illustrated by our Saviours practice who when he was to enter into the holy place that is heaven to blesse and sanctifie us and to that end to shed his own blood to carry it as it were in with him as the priest did the blood of goats and bullocks into the holy place to signifie that there is no means of expiation to be had but by his blood he suffered without the gate so fulfilling the type and confirming this truth typified by it that it was not by those legal sacrifices but by Christ's offering himself that any benefit is to be hoped for by us 13. Let us goe forth therefore unto him without the camp bearing his reproach Paraphrase 13. Let us therefore leave the Judaical service the Mosaical Law though many afflictions threaten us for so doing let us relie wholly on Christ upon the crosse know nothing but Jesus Christ and him crucified and take all afflictions in the way to that cheerfully therein imitating Christ himself who indured the crosse ' despised the shame c. 14. For here have we no continuing city but we seek one to come Paraphrase 14. For this that is to be had here is no condition of rest and tranquillity we like Abraham Isaac and Jacob that sojourned in Canaan are not to look upon our present being as the preferment which is promised Christians which if it were we might then expect it free from afflictions but we have a future expectation of stability whereon we depend 15. By him therefore let us offer the sacrifice of praise to God continually that is the note e fruit of our lips giving thanks to his name Paraphrase 15. Let us therefore now our high priest is entred heaven by him offer up to God our Christian sacrifice our sacrifice not of beasts bodies but that figured by them our sacrifice of praise and that not like to that of the Jewes at some set seasons onely but continually all the daies of our lives not the fruit of our herds to be burnt upon his altar but the offering of our charity almes and mercy our Christian sacrifice v. 16. joyned with our thanksgiving to God and never omitted by the primitive Christians in their Eucharist answerable to the free-will-offerings or vowes Hos 14. 3. in acknowledgment of his power and goodnesse 16. But to doe good and to communicate forget not for with such sacrifices God is well pleased Paraphrase 16. But be sure not
our provocations be 20. For the wrath of man worketh not the righteousnesse of God Paraphrase 20. For it is not at all agreeable to the Christian temper required Mat. 5. to be impatient and fall out into suddain wrath or anger and he that is such will never be able to doe that which is prescribed by God and acceptable to him under the Gospel 21. Wherefore lay apart all filthinesse and superfluity of naughtinesse and receive with meeknesse the engraffed word which is able to save your souls Paraphrase 21. And as the sinnes of wrath and malice so observable in the Gnosticks among you which are therefore called dogs and the concision by S. Paul so likewise of lust also all those that circumcision noted the casting from us and are answerable to the suckers that grow from the root of the tree let them be plucked off and removed that you may be the more docile and capable of receiving the whole Gospel-doctrine which is as it were a graffe of a sweet kindly fruit graffed into the stock of our sowre and corrupt nature and being received and prospering in our hearts will fructifie unto holinesse and finally will bring men to heaven 22. But be ye doers of the word and not hearers only deceiving your own selves Paraphrase 22. But then 't will not be sufficient to receive that doctrine into your ears or brain but it must be uniformly practised or else it is but the deceiving of your selves 23. For if any be a hearer of the word and not a doer he is like unto a man beholding his note e natural face in a glasse Paraphrase 23. 24. For he that hears the directions that are given in the Gospel for good life and the motives and obligations to it and when he hath done so sets not with any care to live accordingly a pious Christian life may be resembled to a man looking in a mirrour to observe what spots or sullages are there in his face and when he hath done goes away and forgets what he saw there never thinks to reform what was amisse 24. For he beholdeth himself and goeth his way and straightway forgetteth what manner of man he was 25. But whoso looketh into the perfect law of liberty and continueth therein he being not a forgetful hearer but a doer of the work this man shall be blessed in his deed Paraphrase 25. But he that hath studied the Gospel to purpose seen his own image there all that he is concerned in for his present and eternal well-being and hath not looked slightly but insisted continued looking on it and laies it to heart and applies it to practice and lives and acts accordingly actually performing that which is required of him that man may receive comfort and joy in his course and God will blesse him in it 26. If any man among you seem to be religious and bridleth not his tongue but deceiveth his own heart that mans religion is vain Paraphrase 26. If a man appear or make shew of serving and worshipping God professe to be religious and yet gives his tongue the reins to rail riotously on his fellow-Christians that man deceiveth himself flattereth himself with vain hopes if he think that his religion should ever stand him in any stead 27. note f Pure religion and undefiled before God and the Father is this To visit the fatherlesse and widows in their affliction and to keep himself unspotted from the world Paraphrase 27. The true Christian religion such as God which is our father will accept of consists of two special parts charity to all that are in need and purity of life abstaining from filthy lusts and all the evil examples and temptations of the world Annotations on Chap. I. V. 6. In Faith The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith which is generally thought in this place to belong to believing that the prayers shall be heard may very well be taken in the ordinary notion for a firm adherence to the doctrine of Christ a constancy in the Christian profession and practice Thus is believing used Ecclus 2. 13. Woe to him that is faint-hearted for he believeth not and this joyned with the sinner that goes two wayes v. 12. as here the double-minded man opposed to praying in faith is farther explained by doubting and wavering and instability So in Herodotus l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men must preserve faith in friendship and not be polluted with a double heart where as here faith and the double heart are opposed in this sense This notion will very well agree with the Context where comforting the dispersed persecuted Christian Jewes ver 2. and bidding them rejoyce in those sufferings to which he again returns v. 9. which argues that all which is betwixt doth also belong to the same matter he inforces his exhortation v. 3. by remembring them that the trial of their faith meaning that by which their faith or constancy is tried that is afflictions so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies and differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 5. 4. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that by which the judgment is made from the judgment it self worketh or perfecteth patience that is that if they had no afflictions to trie their constancy of adhering to Christ there were then no place for that great Christian vertue at least no way of perfecting it to which the promises were made viz. patience perseverance which patience must have its perfect work v. 4. that is Christianity requires perfect patience and perseverance in spight of all temptations and he that fails in any loses all and he that is not tried and gives testimony of his sincerity in every thing he is imperfect and wants somewhat that trial would make him capable of But because in the many temptations of the world a man may fail or for want of wisdome how to behave himself miscarry sometimes that consideration may discourage men when heavy pressures come tumbling in upon them therefore v. 5. he proceeds to answer that objection by telling them that this defect is reparable by prayer God can supply them in this and Christ in the like condition bids the Disciples take no thought never premeditate what answer they shall give If they refer themselves in prayer to Gods guidance in this matter he will give them this wisdome abundantly But then v. 6. that which is required to qualifie them to have this prayer of theirs granted by God is that they keep close to God have no waverings or inconstant demurs or doubtings whether they shall keep close or no in the same sense as calling upon God in truth or in faith Psal 145. 18. the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indifferently signifies either is constantly to adhere to God on whom they call In which S. James looks particularly on the Gnostick compliances and warpings of some Christians that to avoid persecutions were ready to forsake Christ which
his body what is he the better for your words 17. Even so faith if it hath not works is dead being alone Paraphrase 17. So if faith be by it self without actions consequent and agreeable to it 't is as fruitlesse and livelesse as those words were 18. Yea a man may say Thou hast faith and I have works shew me thy faith without thy works and I will shew thee my faith by my works Paraphrase 18. And any man that looks on this uncharitable believer will be able to reprove him thus Talke as much of thy faith as thou wilt no man will believe thee thy works must be superadded to the confession of thy faith to approve the sincerity of it 19. Thou believest that there is one God thou dost well the devils also believe and tremble Paraphrase 19. One act of thy faith is the believing one true God and this is most absolutely necessary to thee But if thy life be not answerable to this part of thy faith and that evidenced by piety and charity thou art then to remember that the believing there is one God is such a good quality as is common to thee and the devils also and if it have no more joined to it will bestead thee no more then them 20. But wilt thou know O vain man that faith without works is dead Paraphrase 20. 'T is a meer vanity to conceive that faith without Christian obedience can be effectual to justification and you may discern it by this 21. Was not Abraham our father justified by works when he had offered his son Isaac upon the altar Paraphrase 21. Abraham was the father of the faithfull the great example of faith and justification but 't was not upon his bare believing God's promise that he was justified but upon that high act of obedience to God in being ready to offer up his only son in whom the promises were made to him 22. Seest thou how faith wrought with his works and by works was faith made perfect Paraphrase 22. And so you see his obedience to God's commands as well as belief of his promises concurred to the rendring him capable of the continuance of God's favour and approbation And through the performance of that ready obedience it was that his faith came to attain the end designed it 23. And the Scripture was fulfilled which saith Abraham believed God and it was imputed to him for righteousnesse and he was called the friend of God Paraphrase 23. And by this triall of his obedience it was that Abraham was most eminently said to be approved by God 1 Mac. 2. 52. and look'd on as a friend by him Gen. 22. 15. and in which that place of Scripture before delivered Gen. 15. 6. concerning God's imputing his faith for righteousnesse was most eminently completed 24. Ye see then how that by works a man is justified and not by faith onely Paraphrase 24. And so this is one great testimony that to a mans approbation with God obedience is required and not faith deemed sufficient that hath not that joyned with it 25. Likewise also was not Rahab the harlot justified by works when she had received the messengers and had sent them out another way Paraphrase 25. Another evidence of this truth is to be fetch'd from that we read of God's approving and rewarding of Rahab a proselyte and stranger no native Jew whose faith is set forth Heb. 11. 30. and she in a special manner rewarded by God Jos 6. 25. and what was it that was thus rewarded in her why her care and charity to those that were sent to view the land Jos 2. 4. 26. For as the body without the spirit is dead so faith without works is dead also Paraphrase 26. And so the conclusion is clear and infallible that as the body of man without the soul inlivening it exercises no actions of life so doth not faith profit to our justification without works of obedience to the commands of Christ Justice and charity c. v. 1 8 14. Annotations on Chap. II. V. 1. Faith of our Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of Christ we have explained often to belong to the Shechinah that again to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or appearance in the flesh his Incarnation and all that was consequent to that This being here improved with the addition of the words Lord Jesus Christ doth more set out the necessity of obeying and observing all those things which this Lord and Saviour the Messias of the world hath commended to his Disciples that is to all Christians believers faithful persons of which nature especially is charity in the following verses and impartial strict justice supposed and conteined in that in thâ— present verse Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faith of the glory for so the Syriaâ—k construes the words it signifies this Christian faith this faith or profession ofâ— or believing this Incarnation Resurrection of Christâ— and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have this faith in or with respect of persons is to look on those that professe this faith not as they are Christians but as they are rich or poor preferring partially one before the other accordingly as he comes into your courts in greater spendour And so the meaning of the whole verse is that they that are professors of Christianity and are here supposed to â—e so and are put in mind of it by the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my brethren ought not to have any such unchristian temper in them as in their Judicatures for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an assemblie for Judicature and that for Ecclesiastical as well as Civil affairs and so it seems to signifie here ver 2. to prefer or favour one Christian before another onely in respect of his wealth or fine cloathes when Christ hath equally received them both or if any hath preferr'd the poor v. 5. V. 2. Assembly That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies all kind of assemblies meetings in the market-place Mac. 6. 2. Consistories for Judicaeture Mat. 10. 17. and 23. 34. and not onely places for the publick service of God hath been formerly said Note on Mat. 6. d. That it may doe so also among Christians and that it doth so here appears first by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acceptation of persons partiality ver 1. which especially respects Judicatures secondly by the fooâ—stool v. 3. which was proper to great persons Princes on their Throne or Judges on their Tribunal thirdly by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye become Judges v. 4. they were Judges it seems fourthly by the mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judicatures ver 6. which clearly signifie such Consistories 1 Cor. 6. 4. and lastly by v. 9. where their partiality particularly that of preferring the rich to a better place then the poor is said to be a breach of the Law For so by a Canon of the Jewes it is provided that when a
friendly living with them for thus in that place of the Proverbs the opposition inforceth Hatred stirreth up strifes but love covereth all sins where hatred being opposed to love or charity covering all sins must also be opposite to stirring up strife and so must be the composing of our minds breeding kindnesse and charity to others which is done by seeing as few faults in them as may be And thus the saying of Pythagoras who is thought to have had some knowledge of the Scriptures of the Old Testament seems to be interpretable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A garment hides the ill proportions of the body but good will or charity hides sin But it will be very unreasonable to affix this sense to this place which speaks of him that converts another from the evil of his wayes and so shall save that other's soul from death but cannot fitly be said in the future to breed in himself charity to that other or to look upon his sins with favour and indulgence It must therefore first be remembred what hath oft elsewhere been noted that the writers of the New Testament do make use of phrases or places in the Old in other senses then what in the fountain belonged to them not by way of testimony but by way of accommodation affixing to the words some sense which they will fitly bear though not that which had originally belonged to them And then secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hide sin is a known phrase for pardoning or forgiving of sins So Psal 32. 1. Blessed is the man whose iniquity is forgiven and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose sins are thus covered and so it may most reasonably signifie here And then the only question will be whose sins they are which he that converts another to righteousness shall cover his own or that other man's That they are not his own is thought reasonable because then a man shall be said or his charity shall be said to cover that is to forgive his sins which is the work of God only But that objection is of no force or if it were of any it would equally hold against a man's covering another's sins for neither he nor his charity can forgive another's sins in propriety of speaking And therefore there being a necessity to acknowledge some figure in the expression it will be as easie by that figure to interpret it of a man 's own sins That as in Daniel c. 12. 3. They that turn many to righteousness shall shine as the stars for ever and ever and as Dan. 4. 27. Nebuchadnezzar is exhorted to break off his iniquities by shewing mercy to the poor and as they that had fallen under the Censures of the Church by sin were in the antient Church according to the Apostolick rules to fit themselves for Absolution not only by repenting and reforming their sins but by addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 works of charity and mercy so this great charity of converting any from the errour of his way which is a means of saving the soul of the converted alive should be very acceptable in the sight of God and being added to his sincere repentance for his sins how many soever he hath committed should be effectual to the obtaining his pardon through the mercies of Christ under the Gospel And as this sense seems most agreeable to this place where there is a double encouragement offered to excite that charity first the intuition of the advantage to the receiver saving his soul alive which includes and cannot well be improved with the addition of covering or forgiving his sins and secondly of the advantage that devolves to himself so it will be found perfectly concordant with the doctrines and interpretations of the antient Church and no way unreconcileable with the merits and satisfaction of Christ by which only it is that God becomes propitious to our best performances or the doctrine of Justification by faith which doth not exclude but suppose the rewarding of our charity If this be the meaning of this place there will then be little reason to doubt but it is the importance also of the same words 1 Pet. 4. 8. for charity shall cover a multitude of sins which are used as an argument to the believing Jews to impresse on them the practice of Christian charity then at that time of the approach of God's judgments on the obstinate persecuting Jews and Gnosticks whose impurities and hating and pursuing of the Orthodox Christians were sure to bring vengeance suddenly upon them and sobriety and vigilance in prayer and fervent charity were the likeliest means to avert it from any the latter of which saith the Apostle hath that force in it as to propitiate God to those that have been formerly guilty of many sins supposing now they have repented and forsaken them THE note a FIRST EPISTLE GENERAL OF PETER THE time of writing this first Epistle of S. Peter is ordinarily affirmed to be the 44 th year of Christ at which time he is supposed to have planted a Church at Rome and from thence to have wrote this Epistle to the Jewish Christians which either before their Christianity dwelt out of their own country see Act. 2. 10. or because they were Christians were driven out of it Act. 11. 19. That it was written from Rome seems evident by the salutation in the close ch 5. 13. where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow-chosen questionlesse signifies their fellow-Church of Jewish Christians and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Babylon denotes Rome see Note on Revel 18. a. That S. Peter and other the Apostles were persecuted by Herod Agrippa appears Acts 12. 1. and accordingly the Apostles going out of Judaea is placed by Baronius in An. Chr. 43. that is in the second of Claudius's Empire That Peter came to Rome in that second of Claudius is affirmed by Eusebius in Chronico and in like manner by S. Hierome De script Eccles Secundo Claudii anno Simon Petrus Romam pergit In the second year of Claudius Simon Peter goes to Rome and so saith Orosius l. 7. c. 6. that at the beginning of Claudius Peter came to Rome and converted many there to the faith of Christ according to that of Epiphanius that the Church of Rome was founded by Peter and Paul And so saith Gaius and Dionysius Bishop of Corinth the former calling the monuments of those two Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the trophees of those that built that Church and the latter calling that Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the plantation made by Peter and Paul All which as they are evidences of Peters having been at Rome so is that the prime thing doubted of by those later writers which question this date of this Epistle Agreeably hereunto the principal design of this Epistle is to comfort and confirm those Jewish converts who were thereupon driven from their homes Acts 8. and from Judaea and Samaria where at first they were scattered v.
the second notion of chusing viz. to that office of the Apostleship Lastly for the Adjective 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is proportionable to the use of the word in the Old Testament for the choicer sort of men approved of by God preferred before others in that respect as Mat. 20. 16 and 22. 14. Many are called but few are chosen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there are many that retain unto Christ many Christian professors but few special labourers in the former place few fit to be received at his table few penitent sincere believers in the latter see Note on Mat. 20. c. And so Luk. 23. 35. where Christ is said by the Jewes to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chosen of God one that had exactly approved himself to God and that in an eminent manner and so should in any reason be delivered by him Thus in this place where Christ is compared to a corner-stone he is called however he be rejected by men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elect with God v. 4 and 6. a choice approved special stone in the estimation of God and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pretious also in both places And so perhaps when the Christians to whom he writes are called by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a choice sort of people v. 9. And so all the other phrases joyned with it doe import Thus it is frequently used as in the Old Testament for a souldier so in the New in an Evangelical sense for one of Christ's militia a believer a Christian a faithful servant of his as they that are such differ from all others unbelievers and crucifiers of Christ Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 24. 22 24 31. and Mar. 13. 20 22 27. Luc. 18. 7. all in the same notion to signifie believers or Christian Jewes that had that promise that they should escape out of those calamities that fell on that whole nation the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the saved Luc. 13. 23. And an observable place there is to this purpose in Theophylact on Mat. 22. 14. though O Ecolampadius leave it out in his Translation yet extant in the Roman Edition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God calls many or rather all but there are few elect for there are few that escape or are fit to be chosen or approv'd by God so that it is God's part to call but ours to be elect or not which supposes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the saved and the elect to be all one and both those the Christians that Mat. 24. 22. are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to escape and to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elect viz. those that in that great tribulation that overwhelmed the Jewes did yet escape and survive Thus again in that general notion for believers and Christians Rom. 8. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who shall lay any thing to the charge of Gods elect bring any charge against the faithful servants of Christ the lovers of God v. 28. So Rufus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elect in the Lord Rom. 16. 13. a special believer certainly without any relation to any particular decree of God's concerning him which could not appear concerning his person Of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the elect Lady 2 Joh. 1. and her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elect sister v. 14. see Note on 2 Joh. a. and therefore must be so interpreted as to denote that which was discernible in him viz. his faith and Christian behaviour So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the elect of God Col. 3. 12. that is as faithful approved disciples and servants of his and 2 Tim. 2. 10. I suffer all for the elect that is the Christian believers for the advancement of the Gospel and Tit. 1. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the faith of the elect of God that is of the sincere converted Christians or believers in opposition to all the rest of the unbelieving world as 1 Tim. 5. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the elect Angels are those that did not apostatize but continued faithfull and obedient to God and 1 Pet. 1. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the elect strangers that is the believing Jewes that sojourned in that countrey And this seems the more clear by Apocal. 17. 14. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the called and elect and faithful are joyned together as words of the same importance and if there be any difference then is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faithful to be looked on as an higher degree then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elect as that then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called For that they should be so called to denote the order of time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faithful as Election from the beginning before Faith in time will not be agreeable to the place because then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being called must be in order before Election which cannot be affirmed The short is that the word notes generally somewhat of eminence above other men of difference from them as the believer or Christian excells and differs from all that are not such and so the sincere from the formal professor or hypocrite and that is all the notation of it Agreeable to which is that of Phavorixus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies one that differs from other men or is preferred before them because he hath some choice works above those others And in Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which the ordinary Copies read corruptly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it notes famous honourable a person of approved excellence value and esteem V. 8. Appointed The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put or set is ordinarily used for appointing or ordaining and being applied to God or spoken indefinitely doth oft signifie his Decree or destination Thus Joh. 15. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have appointed you as harvesters to goe abroad in all the world and bring in converts to heaven So of Christ Act. 13. 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have set that is appointed or decreed thee a light for the Gentiles So 1 Thess 5. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath not set us that is decreed determined us to wrath or destruction as he doth those whom for their obstinate course in sin he forsakes and no farther calls them to repentance but for the obtaining of salvation that is hath decreed to call us to the knowledge of the truth by the preaching of the Gospel and so to repentance and reformation here the means to attain eternal salvation hereafter if we doe not resist and evacuate his gracious calls and admonitions And so without question it is to be understood here that of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of them that disobey the word or Gospel of Christ and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fall or bruise themselves or if the comma as it is in the ordinary
c. and chap. 40. 17. it is rendred bountifulnesse Thus in Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rhet. l. 2. c. 7. when any man relieves him that wants not that he himself may gain any thing by it but only that the other may Where the Anonymous Scholiast expounds it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace that is gift and so Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So in Callimachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I wish you may suffer no ill for this mercy to me but that you may be rewarded for your Charity where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is clearly interpreted by almes or mercy So 2 Cor. 8. 1 4. 'tis clearly used for a gift or liberal beneficence to the poor Thus in this Epistle c. 4. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manifold grace of God is God's liberality of divers kinds particularly the wealth that he hath given to men as to stewards to distribute to them that stand in need of it and at the beginning of the verse it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every man as he hath received wealth or any other such gift of God So the grace of God so often mentioned is the mercy and gift of God as in the Benedictions The grace of our Lord Jesus Christ all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's love and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communication after it So Joh. 1. 16 we have received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace mercy liberal effusion of goodnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of and in proportion to his great goodnesse and mercy and abundant charity to us mentioned before v. 14. and after v. 17 where the grace of Christ is set opposite to the strictnesse of the Law which hath nothing of mercy in it Agreeable to this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it signifies an act of this mercy in God that is a gift is the use of it in this place where the husbands are commanded todistribute to their wives all things that they stand in need of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as copartners of the gift of life that is the wife and the husband are joined together in receiving from God that largesse of his whether it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that signifies life it self as we know it was in the Creation God equally distributed this gift of life to them or as it notes the comforts and necessaries of life the wife as well as the husband hath right of inheritance from God to all the good things of this life as having equally dominion given to them both over the fish and fowle and beasts and hearbs and trees Gen. 1. 28. all which are given them for meat v. 29. V. 19. Spirits in prison For the explicating of this very obscure place the best rise will be that which S. Hierome on Isaiah hath suggested to us by looking on the words of God to Noah concerning the sins of the old world and his judgments designed against them Gen. 6. 3. where considering Noah as a prophet and preacher of repentance to the old world it will not be strange if the expression be prophetical and figurative The Hebrew hath it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the ordinary English render My spirit shall not alwaies strive with man the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Spirit shall not abide in these men perhaps reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lodge or abide The English render the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it came from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disceptavit judicio contendit to contend or goe to law but the word comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a sheath 1 Chron. 21. 27. and is used for a body Dan. 7. 15. my spirit in the midst of my body as being the sheath or receptacle of the soul and so the writers of the Talmud ordinarily use it and Tertullian De resurrect Caro vagina afflatûs Dei Flesh is the sheath of the breath of God no doubt referring to this place and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally to be rendred shall not abide as a sword c. in a sheath For the removing all improbablenesse of thus reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pernoctabit and taking it in the notion of abiding or continuing in flesh and not of striving as the Interlinear and our English render it and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed would require to be rendred I shall onely adde two things first That the antient Interpreters with one accord agree in the sense of abiding or inhabiting The Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This evil generation shall not alwaies remain before me the Syriack and Arabick My spirit shall not dwell in man for ever the LXXII as we said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not abide and so the Latine non permanebit shall not abide This is a strong argument that they who when they meet with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uniformly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. by words of judging yet rendring this in so distant a manner did not read that word or in that sense but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as all Copies have it in a notion of abiding or being in another And although the Scripture of the Old Testament give us no farther insight into this word then that once we finde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a sheath of a sword once for a body of a men yet by these so distant notions of it we have reason to suppose that there was some original comprehensive notion of it belonging to more or else it could not have been applied in the Chronicles and in Daniel to these two so distant particulars A sheath and a body differ much the one from the other yet agree in this that as one is the repository or abiding-place of the sword into which it is put so the other is of the soul and from this agreement no doubt it is that they are expressed by the same word And then it would be very strange if that word thus common to them should not natively signifie that wherein they thus agree viz. abiding or being put in or kept in or confined to such a place or some such thing 'T is evident that many Hebrew words are of a farre greater latitude of signification and comprehensivenesse then we can by the use of them in the Bible which is but a volume of a narrow compasse discerne or conjecture as appears especially by the use of them in Arabick books which language is certainly but a dialect derived from the Hebrew And therefore it is not unreasonable on the grounds premised and those more then obscure indications in the Bible which we have of it that this should be the native meaning of the Verb though in other places of the Bible we doe not exactly
starting or watch-word or signe upon which the racers set out or begin their course The place from whence they set out is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where when they set out they are said to be let loose and this is literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To this is the sending of Prophets here compared who are said to run Jer. 23. 21. Ezech. 13. 6 7. They run and I sent them not that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I gave them no watch-word to run as in the Psalmist God gave the word great was the company of preachers When any undertakes to prophesie without Gods sending this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his own starting and this is here denied of the Prophets of the Old Testament for as it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was never brought by the will of man that is 't was never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of their own incitation but holy men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carried by the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspired and carried by God did prophesie c. CHAP. II. 1. BUt there were false prophets also among the people even as there shall be false teachers among you who privily shall bring in damnable heresies even denying the Lord that bought them and bring upon themselves swift destruction Paraphrase 1. But as among those prophets sent and incited by the holy Ghost c. 1. 21. some false ones also slily crept in so also now according to Christ's prediction Mat. 24. 11. shall there be false teachers among you viz. the Gnostick Christians bringing into the true faith under pretence of greater perfection most destructive doctrines of liberty and licentiousnesse and that count it an indifferent thing to deny Christ in time of persecution see 1 Pet. 2. 21. and note on Rev. 2. b. and forswear him who redeemed them that are thus unlike him as not to venture any danger for him who dyed for them and do also by this means most imprudently incur the dangers which they desite and pay so dear to avoid by complying with the Jews come to speedy destruction with them according to that of Christ Mat. 16. 25. 2. And many shall follow their pernicious ways by reason of whom the way of truth shall be evil spoken of Paraphrase 2. And these carnal doctrines of theirs shall have many followers Mat. 24. 11. and thereby the glorious pure Gospel of Christ shall be much defamed when Christian professors shall live such filthy lives 3. And through covetousnesse shall they with feigned words make merchandise of you whose judgement now of a long time lingreth not and their damnation slumbreth not Paraphrase 3. And with cunning discourses shall they circumvent you and gain you to all filthinesse see note on Rom. 1. i. which shall within a while be most signally punished with utter destruction here and damnation attending it 4. For if God spared not the Angels that sinned but caâ—'t them down to hell and delivered them into chains of darknesse to be reserved unto judgment Paraphrase 4. For if God when the Angels rebelled against him punished them severely and having decreed them to eternal hell cast them presently out of heaven into the abyfâ—e a kind of dungeon or dark prison there to be reserved as condemned malefactors to the day of judgment the time of their execution 5. And spared not the old world but saved Noah note a the eighth person a preacher of righteousnesse bringing in the floud upon the world of the ungodly Paraphrase 5. And if he punish'd the whole world of sinners in Noahs time bringing a deluge on them and onely preserved Noah with seven more who warned them to amend their abominable lives or else that vengeance would befall them 6. And turning the cities of Sodome and Gomortha into ashes condemned them with an overthrow making them an ensample unto them that after should live ungodly Paraphrase 6. And if he adjudged the cities and suburbs of Sodome and Gomorrha to utter destruction by fire from heaven and made them an exemplary spectacle and document to all that should ever live in their sins 7. And delivered just Lot vexed with the filthy conversation of the wicked Paraphrase 7. At that time delivering Lot and his family who was a person so far from being guilty of that lewdnesse and unnatural filthinesse that he was extremely vext and molested by dwelling among those that lived in those villanies 8. For that righteous man dwelling among them in seeing and hearing vexed his righteous soul from day to day with their unlawfull deeds Paraphrase 8. For he being a very pure and chast person yet inhabiting among them that were so impure was from day to day continually afflicted and tormented to see them doe as they did 9. The Lord knoweth how to deliver the godly out of temptations and to reserve the unjust unto the day of judgment to be punished Paraphrase 9. If I say all these examples of vengeance on wicked obdurate rebels and carnal persons the patterns of the crucifying Jewes and lewd Gnosticks and withall the deliverances afforded to the righteous in these passages of story be considered we may then sure learn from hence how ready and able God now is to rescue the persecuted constant Christian out of the persecuters hand and to reserve the persecuters themselves and all wicked livers that join or comply with them by cutting them off here to eternal perdition in another world see note on Rom. 13. b. 10. But chiefly them that walk after the flesh in the lust of uncleannesse and despise government Presumptuous are they self-willed they are not afraid to speak evil of dignities Paraphrase 10. Of this sort especially are the Gnosticks whose character it is to commit all filthinesse and to despise all kind of authority of magistrates or masters 1 Tim. 3. 6. a bold insolent sort of men that can without any trembling or fear speak contumeliously of the Apostles themselves see note on Jude b. 11. Whereas Angels which are greater in power and might bring not railing accusation against them before the Lord. 12. But these as natural brute beasts note b made to be taken and destroyed speak evil of the things that they understand not and shall utterly perish in their own corruption Paraphrase 12. But these men like beasts ruled only by their natural or brutish appetites without any reason to restrain and temper them which are good for nothing but as vultures to tear and pollute so these to spoil and debauch all they come near venturing to speak reproachfully of all that they doe not understand and so consequently of the mysteries of Christianity taught by Apostles but despised by them see Jude note d. shall be destroyed in their bestial sinnes 13. And shall receive the reward of unrighteousnesse as they that count it pleasure to riot in the day-time spots they are and blemishes
of the many Christians to the foul Gnostick-heresie and v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do you not remember that when I was with you I told you these things So 1 Tim. 4. 1. the Spirit saith expresly that is Christ and his Apostles by their prophetick spirit every where that in the last times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some shall apostatize from the faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giving ear to impostor-spirits the very interpretation of Christs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that these false teachers should deceive many and these described in the following words as those that had cast off all laws forbidding to marry c. and so walking after their own unnatural lusts And to these he refers again 2 Tim. 3. 1. But know this c. By all which it appears that these that were thus foreseen that they should fall off at this time and so mentioned here v. 2. were the Gnostick-hereticks and those that were seduced by them and so this weight there will be in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first that as these were to apostatize thus before that coming of Christ to the destruction of the Jews so now in the discourse of it begun purposely v. 2. this was the first thing to be set down that is the full meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knowing this first V. 4. Since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à qua or à quo may be taken in respect of time as an Epocha from whence the writer takes his rise from such or such a time excluding what was before and including all since But it may also referre to matters as well as to time and then it notes no more then the excluding or excepting that which is named and including all that is not named and will then best be rendred unlesse it be or except that That this must be the notion of it here and not the former is evident by what follows that all things remain in the same manner from the beginning of the creation where the creation is an Epocha of a farre longer date then that of the death of the Fathers Besides it would be hard to define what fathers are here meant if that were the meaning of it For it cannot be appliable so to Abraham Isaac and Jacob the fathers of the people of the Jewes for to confute this speech of these scoffers the Apostle draws his proof from the times of the Flood which was long before them which would not be a good way of arguing against them if they had dated their observation no farther then the times of Abraham for they might well acknowledge a change in the Deluge though none since Abraham But in the other notion the matter is clear From the creation of the world say they there hath been no change in any material thing so as to be fit to deterre men from complying with the Jewes for the avoiding of persecutions so as to make men fear that Christ will now come in any eminent manner to destroy the Jewes or Gnosticks or to persevere in hope that he will deliver the persecuted Christians out of their hands One change they acknowledge there hath been in the world some men have slept with their fathers and others have lived in their stead a succession of fathers and sons to replenish the world men have not been immortal the fathers have died and given way to their children But except this which is an unconsiderable matter not pertinent to the point in hand all things-else say they have continued in the ordinary constant course without any discernible interposing of God's providence to punish one or to relieve another This sure is the Atheists objection occasioned by the delay of Christ's coming to destroy the Jewes And this it is which is punctually confuted in the following verses and so that must in all reason be the notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is most reconcileable with this V. 5. Willingly The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems here to be taken in a sense not ordinary in other places for being of opinion or affirming perhaps with this addition of asserting it magisterially without any reason rendred for it but a Sic volo c. So I will I command my will is my reason Thus in Latine we are wont to use it Qui hoc volunt they that will this for they that are of this opinion and thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 1. 17. the things that I will that is which I teach or affirm See Note e. on that Chapter And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that will this are they that are of this mind that affirm this Ib. Earth standing out of the water The meaning of this fifth verse will be best discern'd by considering it as preparative to the sixth For the one thing that was here to be affirmed and proved for the confuting of that Atheistical aphorism v. 4. that There was no such thing as punishment inflicted on wicked men or deliverance for the godly to be expected from any overruling power of heaven all things going on in a constant course from the beginning of the world to that time was this that the whole world was once drowned for the sins of the inhabitants and that is said v. 6. But to prepare for this here is in this verse a description of the frame of this lower world in the first creation as it was formed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the word of God that word by which he said Let there be light and there was light let there be a firmament and there was so and God saw that it was good that is all that he did was designed for such uses as he in his wisdome thought agreeable And that is thus described 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there were heavens from of old that is in the beginning the heavens were created and so the earth also Gen. 1. 1. the earth so formed that whensoever God pleased it might be drowned without creating any new thing For thus it was framed The very globe of the earth consisted of a great quantity of waters called the abysse or deep Gen. 1. 1. so great as to cover the face of the earth till God put it into one place that drie land might appear Gen. 1. 9. And this is it that now makes the whole body of the Ocean and all other rivers in the world and besides great quantities of water in the bowels of the earth breaking forth in fountains that flow perpetually and maintaining with supplies all the rivers and seas in the world And this may fitly own the expression that is here used of the globe of the earth that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made up of water hath abundance of water in its compasse which is the water which Gen. 1. 7. is called the water under the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or expansion that is under the body of the
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
railing accusation but said The Lord rebuke thee Paraphrase 9. Whereas the chief of the good Angels in a controversie with the prince of Devils or evil angels about the Temple of the Jewes which God commanded to be reedified Zach. 3. 1. did not think fit to give him any reproachfull words but only said to him The Lord rebuke thee c. v. 2. 10. But these speak evil of those things which they know not but what they know naturally as brute beasts in those things they corrupt themselves Paraphrase 10. But these Gnosticks that pretend to know all things upon this conceit speak contumeliously of those things which are out of their reach above their knowledge but in things which nature it self even in irrational creatures and so in them teaches them to be unlawfull they against light of nature wilfully ingulf and immerse themselves in those things 11. Woe unto them for they have gone in the way of Cain and ran greedily after note f the error of Balaam for reward and perished in the gainsaying of Core Paraphrase 11. Woe to them For three things they are notable for first Hatred malice and persecuting of their fellow-Christians whereupon S. John in all his Epistles inculcates charity even proceeding to murther it self as Cain did to his brother secondly the great villanie that Balaam to get a reward insnared the Israelites in see Rev. 2. 14. and thirdly the contempt and rebellion against superiours such as was in Core against Moses and Aaron see note c. and this will suddainly bring certain ruine upon them as it did on those other 12. These are spots in your feasts of charity when they feast with you feeding themselves without fear clouds they are without water carried about of winds note g trees whose fruit withereth without fruit twice dead plucked up by the roots Paraphrase 12. These are unfit to be admitted as blemished sacrifices were unlawfull to be offered to your festival Christian meetings adjoined to the Sacrament see note on 1 Cor. 5. g. and coming thither they feed there luxuriously Men that make a shew like clouds in the air as if they had much water in them for the making men grow and bear fruit in godlinesse but indeed are empty and have nothing in them and consequently are carried about from one vanity to another as clouds that are easily driven by the wind Trees they are such as in the Autumne defaced and deprived of their very leaves as for fruit they are not of the kind that beareth that for in stead of Christian fruits of purity c. these Gnosticks bring forth all kind of impurities and so after their Christianity falling back into these villanies they are twice dead in sin once before then again after their conversion see 2 Pet. 2. 22. and so fit for nothing but eradication which shall certainly befall them together with the Jewes with whom they complie and join against the Christians 13. Raging waves of the sea foaming out their own shame wandring stars to whom is reserved the blacknesse of darknesse for ever Paraphrase 13. Unsetled fierce tumultuous people troubling all the world and like the sea in another respect foaming out those obscenities that they ought to be ashamed of taking upon them to be teachers but are uncertain wandring teachers departing from the true faith delivered to them And to such starres as these eternal darknesse is reserved their just reward and punishment 14. And Enoch also the seventh from Adam prophesied of these saying Behold the Lord note h cometh with ten thousand of his Saints Paraphrase 14. To these men belongs that prophecie of Enoch against wicked men those of the old world whose excision he foretold pronouncing fearfull destruction against them from heaven by the ministery of his holy Angels those infinite multitudes and hosts of them which attend and execute the judgments of God 15. To execute judgment upon all and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against him Paraphrase 15. Utterly to destroy all such impious men for all their abominable practices and all their proud contumelious language which the enemies of God and men have spoken against Christ and his Apostles and all his faithfull members that for their constancy to the faith are hated and reproached and persecuted by them 16. These are murmurers complainers walking after their own lusts and their mouth speaketh note i great swelling words having mens persons in admiration because of advantage Paraphrase 16. These are proud presumptuous persons that refuse to be governed alwaies unsatisfied and querulous at their present condition following their own lusts without any restraint of laws even of nature it self talk great high things of their Simon and Helena as superiour to the makers of the world crying up some mens persons as deep perfect knowing men to the despising of all others and all this to get gain by it to avoid persecutions from the Jews 17. But beloved remember ye the words which were spoken before of the Apostles of our Lord Jesus Christ Paraphrase 17. For the fortifying you against these seducers do you remember what was foretold by Christ Mat. 24. 10 11 12. and from him oft repeated by the Apostles particularly S. Peter 2 Pet. 3. 3. 18. How that they told you there should be mockers in the last time who should walk after their own ungodly lusts Paraphrase 18. That before the coming of that fatal vengeance on the Jewes there should be an eminent defection among Christians that should fall off to the hating and reproaching all orthodox constant professors see note on 2 Pet. 3. a. and give themselves up to all impious living 19. These be they who separate themselves note k sensual having not the Spirit Paraphrase 19. These despise scorn and separate from all others as being much more perfect then others calling themselves the spiritual and all others meer animal men that have nothing of the Spirit in them whereas indeed they themselves are the animal men and have nothing of the Spirit to which they so pretend far from any thing of true Christianity or spirituality and so their sensual actions convince 20. But ye beloved building up your selves on your most holy faith note l praying in the holy Ghost Paraphrase 20. But you my brethren persevering and growing in saith according to that doctrine of truth and purity delivered to you v. 3. and keeping to the publick assemblie where the holy Spirit useth to assist and where he that hath the gift of prayer performs that duty see Ephes 6. 18. and joining with him constantly 21. Keep your selves in the love of God looking for the mercy of our Lord Jesus Christ unto eternal life Paraphrase 21. Continue in your zeal and constancy toward God and in your hope and dependence on him for mercy to
put to death and so knowes how to have compassion on all faithfull Christians that suffer in like manner Heb. 2. 17. and rose again to life and now lives never to dye again and hath all power over that invisible state and continuance in death and over death it self see note on Mat. 11. 1. being able to fetch any man out of that condition and restore him to life again and so fit to relieve and reward any that suffers though it be death it self for his sake To which purpose saith he for the evidencing the truth of what now I say that is of my faithfull care of all those that continue constant to me whilst I destroy the obdurate 19. Write the things which thou hast seen and the things which are and the things which shall be hereafter Paraphrase 19. Do thou write the visions which thou hast formerly seen a representation both of the things which are now a doing and of others which shall soon follow after them 20. The mystery of the seven stars which thou sawest in my right hand and the seven golden Candlesticks The seven stars are the note h Angels of the seven Churches and the seven Candlesticks which thou sawest are the seven Churches Paraphrase 20. And for that which thou now seest which thou art to write also as I bad thee v. 11. the meaning of it is that it representeth to thee the seven Churches to which thou must communicate these visions in an Epistle and the seven Governours of them The seven starres which were shewed thee in the vision signifie so many Governours of those so many Churches v. 11. and the Candlesticks signifie the Churches themselves Annotations on Chap. I. V. 2. The testimony of Jesus The testimony of Jesus is the Gospel as it was preached and testified by him the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most creditable authentick witnesse ver 5. and accordingly 't is called I 1 Cor. 1. 6. the testimony of Christ and 2 Tim. 1. 8. the testimony of our Lord and the testimony of God 1 Cor. 2. 1. For as there is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 record or testimony that God testâ—fied of his Son Joh. 8. 18. both the voice from heaven and the miracles which he did c. and as the Apostles office and the Baptists Joh. 5. 30. was peculiarly that they should testifie of Jesus Joh. 19. 35. and 21. 24. Act. 1. 22. so it was the great Prophetick office of Christ that he should testifie of the truth declare the will of God and demonstrate by prophecies by miracles by laying down his life and by his Resurrection and descent of the holy Ghost that it was such see Note on ch 3. c. Thus in the ninth verse of this Chapter where John is said to be in the Isle Patmos that is banished for the word of God and for the testimony of Jesus the meaning is evident that he was in that exile for having preached that Gospel of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Andreas Caesariensis the word of God is the Gospel which he wrote not that it is certain that he had written it when he was banished into Patmos but because that very Gospel which he wrote upon the entreaty of the Asian Bishops for the confuting of Cerinthus c. was in substance preached before by him throughout all Asia and many converted to the faith by it V. 4. Asia That Asia here signifies not that fourth part in the division of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in another notion of the word known to Geographers the Lydian or Proconsular Asia is largely demonstrated by the most reverend Archhishop of Armagh in his discourse on that subject Thus the word is used Act. 19. 26. where Paul is said to have perswaded much people not only at Ephesus but almost through all Asia where Asia must needs be that Province of which Ephesus was the chief Metropolis and so Act. 20. 18. all the Bishops of Asia are by letters sent to Ephesus summoned to meet Paul at Miletus where as he foretells them v. 29. that soon after his departure cruel ravenous wolves will enter in not spacing the flock and that among themselves will arise false teachers and accordingly Timothy was then left Metropolitan of Ephesus that he might charge such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to disseminate those false doctrines 1 Tim. 1. 3. so it appears it soon fell out for S. Paul tells Timothy 2 Tim. 1. 15. as a thing known by him that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all they that were in Asia rejected him which in all reason is to be understood of the generality of the Bishops near if not under this Metropolitan of whom two are there named by him Phygâ—llus and Hermogenes That it was the heresie of the Gnosticks that thus infested these Churches may appear by the Epistles to Timothy where they are distinctly named by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Science falsly so called 1 Tim. 6. 20. and by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fabulous Poetical Theologie consisting of strange Genealogies imitated from the heathen Poets which the Valentinians had from the Gnosticks and are described at large by Irenaeus in his description of that heresie And accordingly here is Christ's message sent to these Bishops of Asia to reprehend and warn them against this heresie Now in this Asia as there were many cities so there were some metropoles chief or mother cities to each of which the lesser adjacent cities were subordinate Of this sort the first was Ephesus saith Ulpian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inl Observ D. de Off. Procons Such again was Thyatira saith Ptolemie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Geogr. l. 1. c. 2. such Philadelphia in the Council of Constantinople sub Mena 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bishop of the Metropolis of Philadelphia of the Province of the Lydians Of the same rank are Laodicea Sardis and Smyrna affirmed to be by Pliny Nat. hist l. 6. c. 29. as cities wherein the Roman Proconsuls residing kept courts for all the adjoyning cities to resort to and the same he affirms of Pergamus c. 30. By which it appears that all the seven cities here named were Metropoles and accordingly under these seven all other Christian Churches of this whole Proconsular Asia were contained of which number as it is reasonable to think that there were more then seven at the time of writing this Epistle Paul having spent two years in preaching the Gospel in Asia all the inhabitants said to have received the faith Act. 19. 10. so it is evident in Ignatius's time which was not long after this that Magnesia and Trallis upon the banks of Maeander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Stephanus Byzantius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being consequently included in this Asia were Episcopal Churches or cities Damas being Bishop of one Polybius of the other and so subordinate to the Metropolitan of Ephesus
testimony of them that they hate the deeds of the Nicolaitans Who these Nicolaitans were may appear by Eusebius Eccl. Hist ◠3. c. 29. out of Climens Alex. l. 3. Strom. thus Nicolas the Deacon mention'd in the Acts having a beautifull wife was by the Apostles after Christs ascension reproached and upbraided that he was jealous of her whereupon he brought out his wife before all men and gave any that would leave to marry her saying that this was agreeable to that saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that men ought to abuse the flesh The same is affirmed by Irenaeus l. r. c. 27. Others which followed him and laid hold of this action and speech of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simply and without examination of the meaning of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Clemens commit all kinde of filthinesse upon this score without any kinde of shame This speech used by Nicolas and so abused by his followers is by Eusebius said to be the saying of Matthias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we must fight with the flesh and abuse it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not allowing it any thing for pleasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 encrease the soul by faith and Christian knowledge And this saith he was Nicolas's meaning in the use of those words and his bringing forth his wife of whom he was said to be jealous was saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a disdaining of all that carnal pleasure or desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a containing from those pleasures that are so desired by men An argument of the truth of which saith he was this that he never used any other woman but his wife and having children by her they all remained perpetual virgins Which relation of his concerning the person of Nicolas be it true or no 't is yet clear that his followers which are by Eusebius said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to enter on his heresie and here are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicolaitans were guilty of all abominable shamelesse uncleannesse and called that the abusing of the flesh and so made a Christian duty of the most abominable sin and put off all shame and reverence in the acting of it V. 8. Church in Smyrna The strangenesse of Mr. Brightman's interpretations will here again appear so farre from being the speaking of God by him as he pretends that it is manifest that any thing that any mans phansie could represent to him or incline him to wish that it were the meaning of a part of this prophecie might as commodiously be affix'd to it as that to which 't is here applied For first saith he it must observed that Smyrna is northward from Ephesus and Pergamus from Smyrna and thence he concludes that this order similem Ecclesiae progressum proculdubio monstrat doth without all doubt shew the like progresse of the Church still farther from the sun the fountain of light that is from the first purity to greater darknesse till at last it comes to Pergamus the utmost Northern point and then turns back again toward the South What the progresse of the Church hath been from greater to lesser purity need not be disputed but that any such degeneration was noted by the situation of Smyrna toward Ephesus is so farre from being proculdubio farre from all doubt that 't is certainly a fansie of the writers own brain without all ground imaginable in this vision which doth not at all take notice of this situation or descend in the least degree to such minute considerations After this his second observation is that Smyrna signifies myrrhe and that sweet and gratefull to God which being so contrary to the former observation of degeneration to greater impurity noted thereby it may well be expected that the artifice of accommodating it to his purpose must be very strange and so it is for saith he Though in the outward shew that Church was more deformed then the other wanting the splendor and ornament of the due polity or Church-government in which respect the Northern situation agrees to it yet the ardent love of the godly who valiantly contended for the truth in that state of deformity raised up to God a most sweet savour Thus easy is it for a licentious fansie to transform any thing into any thing even into the most contrary shape to make the sweet myrrhe denote the most ungratefull corrupt state of the Church because forsooth there were some in it sweet and gratefull But I demand Were those pious defenders of the truth denoted by Smyrna or not If they were then was it most unjust to affirm that the degeneration from the primitive purity was noted by it if they were not then is it a grosse deceit to render this reason of this denomination the same directly as if he should say that the Church of that age which he referres to was impute and corrupt and that was expresly signified by the name which signifies the greatest purity and acceptablenesse to God V. 9. Say they are Jewes Those that here are said to say that they are Jewes when they are indeed the Synagogue of Satan might probably enough be thought the followers of Helxai in Epiphanius haer 19. of whom he saith that he was a Jew by birth and of Jewish opinions and join'd himself to the Hereticks of that party but did not live according to the Law But because this Helxai was of a later beginning then the matter and persons spoken of in this prophecie seem to be and because such men as he when they did arise I mean Hereticks of all sorts in those times did join together in that great heresie of the Gnosticks we must not fasten this part of this Vision upon any such inconsiderable person as Helxai but resolve that the men here spoken of are directly the Gnosticks who that they might not be persecuted by the Jewes made men circumcise themselves which was directly the pretending that they were as good Jewes as any Circumcision being a mark of the Proselytes of justice and supposing the observation of the whole Law of these see Gal. 6. 12. and Note b. on this Chapter but were not really observers of the Mosaical Law Gal. 6. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for they doe not themselves keep the Law perhaps were not themselves circumcised for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may belong to the whole complexum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only thus they that make others to be circumcised are not circumcised themselves doe not themselves keep the Law but only doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he there saith make a fair appearance make advantage to themselves to avoid the sury of the Jewish zelots by causing others to be circumcised And of these it is that Ignatius speaks Ep. ad Philadelph when he warns them not to learn Judaisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of those that are not circumcised Now why these that thus pretend to be
person moreover supposed to arrogate to her self that which Jezabel did not the honour and title of a Prophetesse that is pretending to divinity and revelation from God a deep mysterious understanding of Scripture and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 depths of God 1 Cor. 2. 10. beyond all others and from thence grounding the particular matters of this heresie though they were indeed but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 depths of Satan v. 24. and calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge as pretending all the followers of this heresie to be prime special Christians of great perfection for to such onely is that title applied by Clemens Alexand. 'T is true indeed that Epiphanius and out of him others referres this title of Jezabel to those women-hereticks which followed Montanus and took upon them to be Prophetesses about Commodus's reign Priscilla Maximilla and Quintilla under the pretence of Revelations spreading many monstrous heresies of Montanius's being the Paraclete which saith he were in this Church of Thyatira not long after S. John's time But because the Text referres to the known doctrine and particularly the uncleannesse of the Gnosticks and because the heresie of the Montanists was not a licentious heresie but rather of too much strictnesse and thereby seduced Tertullian to it and lastly because Helena that went along with Simon Magus was a woman more capable of this title therefore I cannot adhere to that interpretation But without defining that which is somewhat obscure what City this of Thyatira was one of that name being placed by Strabo in Mysia another by Stephanus in Lydia another by Pliny in Ionia who also mentions a whole Island of that name I shall rather interpret the heresie which is here said to be permitted in that Church of that known unclean sink of men the Gnosticks described v. 14. in the same manner as here that so over-run Asia then leave it to any more uncertain subject to be applied to V. 26. Unto the end What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end may appear not onely by what hath been oft said of it that it notes the end of the Jewes Commonwealth see Mat. 24. Note c. d. but by the parallel phrase that here goes before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until the time wherein I shall come For that the coming of Christ notes that notable destruction of his enemies the Jewish crucifiers of Christ and persecuters of Christians hath been often shew'd see Mat. 24. b. By comparing of these two phrases together the sense of this whole passage will be discoverable To those in this Church of Thyatira and the other cities under this Metropolis which had not fallen off to the Gnostick-heresie he gives no other counsel for the present till this time come of destroying the Jewish persecuters and Judaizing Gnosticks but that they continue as they are do as they do hold fast what they have already ver 25. And he that shall do so that is continue thus constant against all temptations of either sort the offer of immunity from persecutions on one side and the carnalities on the other and so overcome and keep Christ's works keep fast to the Faith till that long expected period here is an honourable promise made to him as the reward of this his constancy and perseverance When that end comes and Gnosticks and Jews be destroyed and so peace and purity restored to the Church then these constant Christians shall be employed by Christ to propagate the Gospel to those who have not yet received it and this is express'd by Christ's giving him power over the Nations even as he received of or from his Father For first it must be observed that those words in the former part of ver 27. taken out of the second Psalm must be read in a parenthesis and so the end of v. 26. and the latter part of v. 27. will connect together thus To him will I give power over the Nations even as I received that is as I received from my Father What this signifies is apparent from John 20. 21. As my Father sent me so send I you The same commission that Christ had from his Father he gives to his twelve Apostles that is authority to govern the Church after him This authority is here the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power And as the Apostles had this power for their time and some others derivatively from them and those that so derived it may yet be said truly though not immediately to have received it from Christ so here they that are made Bishops in the Church after the Apostles receive this power from Christ and he is truly and properly said to give it them And as the Apostles power and commission was first to plant then to govern Churches so here the power that is promised these persevering Christians of this Church is to preach the Gospel and propagate it farther then it was yet received and having converted then to govern Churches and these being now made up not as before of Jewes dispersed and their Proselytes but of Gentile-Idolaters that should now flock in to the Faith of Christ the converting them and having planted Churches ruling as Bishops among them is that which is here styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power over the Gentiles And then to these are accommodated those words out of the second Psalm And he shall feed them so the Septuagint reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feed from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pavit as a pastor feeds his flock though now the Hebrew copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall break from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fregit with a rod of iron as the Potters vessels are broken that is shall begin with the exercise of Regal in stead of Pastoral power bring some to repentance and then destroy the rest and by conjoyning of these two means both the instruments of his power the one of his spiritual power in subduing souls to the faith the other of his secular power in acting vengeance on the rebellious and obdurate expulse heathenisme and plant Christianity in the place For it must be remembred first what is the ground of this figurative expression feed with a rod of iron viz. an elegant variation from the custome of Pastors they feed their sheep and need no more then a rod or staffe to manage their whole flock but the pastor that comes to feed any heathen nation with the spiritual food of the pure word of God must come with aids of power strike their hearts and powerfully convince them of sin bring them to contrition and really destroy those that will not by the preaching of the Gospel be thus convinced This is to feed them with a Scepter an iron rod an exercise of Regal rather then pastoral power a powerful work first of grace and then of vengeance both necessary to reduce an heathen nation to Christianity And secondly that
those words were first to be verified of Christ himself in subduing the Gentiles to the Faith and then as his power given him by his Father is by him communicated to others so this prophecie is appliable to others also Thus is the phrase used c. 12. 5. of the Church established at Rome of which it is there foretold that it shall be very powerful and efficacious in converting many to the Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall feed all the Nations in a larger manner then here is said of Thyatira where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all is omitted that is propagate the Faith very far And because this conversion of them to the faith consists in their repentance and forsaking of their Gentiles-sins and rendring future obedience to the faith of Christ and because repentance is in Scripture express'd figuratively by breaking and shivering of the heart Psal 51. 17. which we ordinarily style contrition and because that contrition if it be sincere excludes all turning again to the forsaken sins and that cannot better be express'd then by the breaking of a pot or earthen vessel which when 't is broken can by no art be made whole again as pots of silver or other metal may by being melted again therefore this coming in of Converts to the Faith is rhetorically described both in the Psalm and here by breaking men as a Potters vessels are broken Thus saith Chrysostome T. 6. p. 855. l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of the Psalme must be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he speaks of the faithfull c. All which being thus far cleared to be the meaning of these two verses 26 and 27. that they that were then at the writing of this Epistle but members of the Church of Thyatira should after prove eminent propagators of the Gospel and Bishops of their Gentile-converts there will be little doubt but the 28. verse And I will give to him the morning star that is to him that hath the power given him v. 27. is thus to be interpreted also The morning star 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Greek for the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the star of the morning and it is sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the star that brings light ushers in the Sun 2 Pet. 1. 19. sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 22. 16. the bright and morning star and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the East or day-spring Luk. 1. 78. And though every of these in all those places signifie Christ in respect of his light and lustre yet it is certain that in other respects other things may be represented by it so in Isaiah the King of Babylon is called Lucifer Son of the morning in respect of his power or spendor above other Kings and so 't is possible it may here note some eminent Prince or Nation that the Church of Thyatira that is the constant Orthodox pure Christians in that Church should propagate the faith to when the heretical Gnostick professors there were finally destroyed That that is the meaning of Christs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will give unto him may appear by what hath been said of the phrase of Gods giving unto Christ Joh. 6. Note d. giving unto him for an inheritance or possession from Psal 2. 8. which being applied and communicated here by Christ to men as it is there by God to Christ will denote the conversion of them to the Faith by the preaching of those men commission'd by Christ Thus the phrase I will give is used c. 3. 9. I will give them of the Synagogue that is as followeth I will make them that they shall come and worship before thy feet that is they shall be subdued unto thee And seeing this phrase is here also taken out of that second Psalm as the former of ruling them with the rod of iron c. it is not improbable that from thence it may be explained There it is said to Christ I will give thee the heathen for thine inheritance and the utmost parts of the earth for thy possession the former part whereof is here v. 26. giving him power over the Nations and then why may not this be parallel to the latter part The utmost parts of earth are the extreme points East and West and the morning star may properly signifie one of these the East in respect of the point wherein it is wont to arise and usher in the Sun and so is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 1. the East or day-spring And then their converting the Gentiles of the Eastern Nations to Christianity propagating the Faith over the East much farther after those times of persecution were over may very probably be the meaning of this verse CHAP. III. 1. ANd unto the Angel of the Church in note a Sardis write These things saith he that hath the seven Spirits of God and the seven stars I know thy works that thou hast a name that thou livest and art dead Paraphrase 1. Thus saith Christ who hath at his command those seven Angels of God mentioned c. 1. 4. and hath authority over all the Bishops or Governours of the Churches and the congregations under them to punish or reward them I know your actions and judge by them and not by your pretensions and therefore do passe this sentence upon you that although you professe to be Christians yet you renounce the faith when any persecution approacheth 2. Be watchful and strengthen the things which remain that are ready to die for I have not found thy works perfect before God Paraphrase 2. And some that have not as yet faln are yet ready to do so if they be not speedily fortified wherefore a great care must be taken of those that they be upheld For though there be faith in this Church yet there wants that love which must consummate this faith and this that perfect love that casts out fear that will make men confesse Christ in time of greatest hazard this I say is wanting among you 3. Remember therefore how thou hast received and heard and hold fast and repent If therefore thou shalt not watch I will come on thee as a thief and thou shalt not know what hour I will come upon thee Paraphrase 3. Remember therefore the pure Christian doctrine which requires confession with the mouth as well as faith and be strong and constant and make amends for your former failings And if by continued negligence you thus fall again expect that my judgments on you shall be sudden and unpreventable 4. Thou hast a few names even in Sardis which have not defiled their garments and they shall walk with me in white for they are worthy Paraphrase 4. Some few names that is persons Act. 1. 15. there are in this Church which have not failed in this kind have held out constant against all terrors and confessed and suffered for my name and these shall not fail of the
had gotten the victory Or secondly applying it particularly to this Church the meaning may be that Christ should have faithfull servants in Judaea and continue to have so to all eternity which hath yet been made good through all changes and vicissitudes under the Pagan and Christian Emperors first and since under Saracens and Turks V. 18. Nations The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not only belong to other nations in opposition to the Jewes the Ethnicks or heathens as we call them though when the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used that is the particular notion of it but also to Palaestine either all together as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Orig. cont Celsum 1. 4. are the Jewes in contradistinction to others or to the several parts of it divided not into Tetrarchies Judaea one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Galilee another c. and so saith Josephus of Galilee that it was the valiantest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nation of Palaestine the powerfullest and best fortified when he speaks of Vespasian's overcoming it And so in the Gospels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nation against nation Mat. 24. 7. Mar. 13. 8. Luc. 21. 10. and Joh. 11. 48 51 52. and c. 18. 35. and in many other places and agreeably the Tetrarch of any one of these was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Latine Author Ethnarcha of which â—ee Baronius ad An. Chr. 2. August 49. And not only in the Singular number but also in the Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 21. 25. the distresse of nations that is of the several parts of Palaestine noted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the land which belongs to that peculiarly see Note on ch 7. a. to the inhabitants thereof the Jews and not to the heathens in the rest of the world For so that text referres speaking of their distresse and great consternation see Note on Rev. 6. f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their deanimation for fear and expectation of what would come upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 world that is that whole people see Luc. 2. 1. So Act. 4. 25. out of the Psalmist the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nations and people that murmured against Christ are sure the people of the Jewes and are express'd v. 26. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Kings of the land and the rulers by the Kings meaning Herod who had the rule of them under the Romans Pontius Pilate c. and by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rulers or chief men among the Jewes which v. 27. is expressly set down Herod and Pontius Pilate with the nations and people of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this is a place directly parallel to that which we have now in hand both referring to that of Psal 2. and so this also must be taken in that sense See Note on Mat. 24. c. Ib. Destroy the earth That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie to corrupt in that sense that wicked men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being themselvs corrupted and have their very understanding perverted by custome of unnatural sins doe corrupt others see Note on 2. Pet. 1. b. and on 2 Pet. 2. b. and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the land and people of the Jewes see Note on ch 7. a. And so the Gnosticks that infused their filthy doctrines and corrupt practices into the Jewish believers may probably here be called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that corrupt the land which are here to be destroyed and so were most notably saith Eusebius CHAP. XII 1. AND there appeared a great wonder in heaven a woman note a clothed with the sun and the moon under her feet and upon her head a crown of twelve starres Paraphrase 1. Another vision is here set down either the heaven or the aire made the scene whereon 't is represented thus And methought I saw a woman signifying the Church of Christ thereby and that woman that Church shining most illustriously with those graces which Christ the Sun of righteousnesse had bestowed upon it and thereby much outshining the Jewish state of imperfection before Christ came which was now also destroyed and this Church founded in the twelve Apostles which as teachers thereof are best compared of starres ch 1. 20. and those as so many gemmes in the crown of the Church that is principal persons in the constituting this kingdome of Christ 2. And she being with child cried travailing in birth and pained to be delivered Paraphrase 2. And this woman was with child and ready to bring forth that is by the preaching of the Apostles and Apostolical men was in travail to produce Christians see Gal. 4. 19. that is children to Christ over all the world 3. And there appeared another wonder in heaven and behold a great red Dragon having seven heads and ten horns and seven crowns upon his heads Paraphrase 3. And on the other side methought there was a Dragon that is the devil that great enemy of Christianity who had for a long time the city of Rome so religiously devoted to the worship of Idols that is of devils 1 Cor. 10. 20. under his command and all the principalities under it the first noted by the seven heads that is the seven hills on which the city was built the other by the ten horns c. 13. 1. and 17. 9 and 12. and that city noted by the seven heads was the Imperial city and so had as many crowns on the heads 4. And note b his tail drew the third part of the starres of heaven and did cast them to the earth and the dragon stood before the woman which was ready to be delivered for to devour her child as soon as it was born Paraphrase 4. And the Devil to oppose the prospering of the word of Christ and preaching of the Gospel made use of subtilty by the false doctrine of Simon and the Gnosticks to corrupt the doctors and people of the Church and having succeeded prosperously in it in Samaria and other places attempted the same also at Rome that as soon as any turned Christians they should infâ—se their doctrines into them see note on 2 Tim. 3. a. and 2. Thess 2. 5. And she brought forth a man-child which was to rule all nations with a rod of iron and her child was caught up unto God and to his throne Paraphrase 5. And there came into the Church many Christians in the city of Rome that imperial city v. 3. who proved very constant and faithful to Christ and so a Church was establish'd there which should convert many to the faith of Christ by preaching the word which is the rod of iron that is spiritual sword or scepter of Christ the instrument of managing his spiritual kingdome see ch 2. note o. unto them And as soon as a Church was planted here it was
were brought under some yoke which was in the eighteenth year of his Empire See Euseb in Chronic. and then in the same year he and Maximian contrived and decreed the general persecution over the whole Empire which before that time was but in some parts See Euseb l. 8. c. 1. and 9. From these considerations I say it may be collected that this was a time in which the Pagan bordering Princes might be stirred up in compliance with such Emperors to persecute poor Christians within their Territories and yet that persecution last but a very short time partly because the condition of that sort of people is to be restlesse and always attempting somewhat upon their neighbours that did thus awe them being impatient of any yoke and partly because Diocletian resigned the Empire about two years after That we cannot attain unto a full knowledge of the proceedings of that time the reason of Baronius is good because no writer of that time who did set down by way of History the actions of Diocletian is extant the work of Claudius Eusthenius his Secretary who did write the actions of him and his three collegues being perished In this obscurity of the time we can but guesse but this conjecture is probable and suits well with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the short space and all other circumstances of the Context V. 5. Mysterie The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a secrecy It is also an unclean word set by Achilles Tatius to signifie the nakednesse of a woman Among the Gentiles it was used to denote their secretest Idol-worships their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being for the most part very unclean and abominable as in their Eleusinia sacra c. they were generally styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and divided into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their greater lesser mysteries These faith Tertullian the Gnosticks imitated and had in their worships curtains drawn and silence strictly kept to vail and keep secret what they did Hence is it that this word is here thought fit to expresse the Idolatry and heathen-worship of this city which had generally this of uncleannesse joined with it V. 8. d. Which was and is not That Domitian had and exercised all power at Rome in his Father Vespasian's time whilst he was employed abroad in Syria c. appears by Tacitus who saith of him distinctly Domitianum Caesarem consalutatum c. that Domitian was saluted by the name of Caesar Hist l. 3. in fine and nomen sedémque Caesaris Domitianus acceperat Domitian had received the name and throne of Caesar l. 4. in initi◠and by all other writers of those times At the return of Vespasian he was devested of his power and so though he had been Emperor and still continued alive at that point of time to which this part of the Vision refers yet 't is true of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is not by which it may be guest at what time these Visions were written at least to what time this Vision refers viz. to the time of Vespasian after his return out of Syria the war being left unto Titus And this distinctly appears v. 10. by the enumeration of the eight Emperours there of which Claudius being the first Nero second Galba third Otho fourth Vitellius fifth it is there said five are fallen and one is that is is now alive at this point of the Vision viz. Vespasian and Titus the seventh is not yet come and after his short reign then v. 11. follows this successor of his Domitian described as here by the title of he which was and is not and is the eighth for so he was and is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or from the seven that is the son or off spring of one of them viz. of Vespasian This person being a great persecutor of Christians God's judgments were remarkably to fall upon him which is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he goeth to perdition v. 11. for he was butcher'd by his own servants and Apollonius Tyaneus the great Magician is said to have cryed out at Ephesus many miles off at the minute when he was kill'd Strike the Tyrant strike the Tyrant and to have told them Believe it the Emperour is kill'd this very moment which the Devil it seems whether from this and the like prophecies of God here or by his speedy conveyance of what he saw I cannot affirm by his familiarity with that Magician enabled him thus to declare V. 14. Warre with the Lamb Warring with the Lamb signifies opposing and persecuting Christianity not as if there were set battels between them and Christians but such as are supposeable against those whose principle was to suffer not to resist the persecuting Emperors under whom they were For this is the condition of the Lamb here to endure to be slaughter'd but not to fight again This is here said of these ten Kings confederate with the Romans that they should thus war that is be used as souldiers to execute the Romans bloodinesse upon Christians and this is true of the Goths and others while they were consederate with heathen Rome though soon after they themselves came over to Christianity though most to Arianisme Gothi per legatos supplices poposcerunt ut illis Episccpi à quibus Christiane fidei regulam discerent mitterentur Valens imperator Doctores Ariani dogmatis misit Gothi primae fidei rudimentum quod accepere tenuerunt The Goths desired by their Embassadors that Bishops might be sent them from whom they might learn the Rule of faith Valens the Emperour sent them Arian Doctors The Goths retained those rudiments which they first received Oros l. 7. c. 33. no doubt much forwarded therein by seeing the patience and constancy of Christian Martyrs who have no other way to overcome their enemies and so in that only respect are said to conquer them here that is to bring them to Christianity and subject them to Christ's kingdome For of Alaricus 't is clear that he was then a Christian and sent Embassies to Honorius by Bishops see Sozomen l. 9. c. 8. and that Attalus was baptized by Sigesarius a Gothish Bishop and by that was the dearer to Alaricus and all the Goths c. 9. And that in reverence to S. Peter Alaricus gave mercy to all those that fled to his Temple for Sanctuary and restored all that was taken out of the Church by a Gothish souldier who astonish'd with the richnesse of the sight told Alaricus of it and at the putting all in their places sung an hymne to God Barbarians and Romans together saith Orosius l. 7. c. 20. 39. and so 't is clear of the greatest part of the army of whom faith Orosius Christiani fuere qui parcerent c. they were Christians that spared Christians who were spared Christians for the memory of whom there was any such thing as sparing To the
2. Necessity 538. 2. 658. 1. New heaven and New 818. 2. New man 797. 1. Next 144. 1. Next day 270. 2. Next sabbath 389. 2. Nicolaitans 874. 1. Nigh 490. 2. time is Nigh 855. 856. draw Nigh 743. 2. Noble man 278. 2. with a great Noise 819. 1. Novice 693. 2. was Numbred 335. 2. O. Oath which he sware 191. 2. Observed him 154. 1. Odour of a sweet smell 648. 2. Offense 60. 1. Offended 60. 1. 61. 1. Offering 628. 1. Offerings of God 256. 1. Officer 30. 1. Off-scouring 520. 2. anointing him with Oile 785. 1. of Old 849. 2. Old man 797. 1. On the well 278. 1. by One 485. 2. One to another 787. 1. One God 838. 2. I and my father are One 838. 2. these three are One 837. 2. One receiveth 539. 1. husband of One wife 692. 1. wife of One husband 693. 2. Onesiphorus 707. 1. Open 203. 1. put to Open shame 739. 1. Opened 734. 1. shew Openly 291. 2. Operations 610. 2. Opportunity 647. 2. he that Opposeth 681. 2. Oppositions of science 704. 2. Oracles of God 450. 2. living Oracles 451. 1. Ordain 393. 1. Ordain Elders 393. 1. Ordain Elders in every city 394. 2. Ordained to eternal life 286. 2. 389. 2. before of old Ordained to this condemnation 849. 1. after the Order 740. 2. Ordinance of man 477. 1. Otherwise minded 647. 1. are Over you 673. 2. Overcharge 572. 1. Overseers 417. 2. Overshadow 18. 2. Ours 722. 2. his Own place 334. 2. his Own sheep 301. 1. his Own supper 132. 2. 334. 1. P. Pains of death 338. 1. Palace 637. 2. this man or his Parents 298. 1. in Part 572. 1. Partake not of other mens sins 701. 1. Partakers 704. 1. Partakers of the holy Ghost 738. 2. Partial 776. 2. without Partiality 780. 2. middle wall of Partition 111. 2. 619. 1. Passed through 758. 2. Passeover 129. 1. Pastor 552. 2. Patience of the Saints 920. 1. Paul 387. 2. Peace 780. 2. in Peace 566. 1. Peace of God 646. 2. follow Peace 781. 1. Peace I leave 866. 1. make Peace 781. 1. Peace-makers 26. 1. Peaceable fruit 764. 2. Peculiar people 286. 1. 719. 2. 795. 1. Peeces of silver 131. 1. 413. 1. a Penny 891. 1. People according to the law 743. 1. many Peoples 904. 2. Peoples and kindreds 904. 2. son of Perdition 680. 2. Perfect 32. 2. 95. 1. 211. 2. 644. 1. 760. 2. be Perfect 593. 1. made Perfect 736. 1. 765. 1. 835. 2. Perfect work 773. 1. Perfect as pertaining to conscience 832. 2. Perfected praise 104. 1. Perfecting of the Saints 593. 2. Perfection 594. 1. fruit to Perfection 218. 1. bond of Perfectnesse 660. 1. Pergamus 875. 2. Perish 656. 1. Permission 532. 1. Perplexed 576. 1. Persecuted 576. 2. Persecutions 868. 1. many Persons 570. 1. respect of Persons 449. 1. 776. 1. Perswade 597. 1. 832. 2. Perswade men 578. 1. were Perswaded 758. 1. Peter 53. 2. first Epistle of Peter 788. second of Peter 807. Pharisees 239. 1. chief of the Pharisees 239. 1. Philemon 723. Philip the Tetrarch 198. 1. Caesarea Philippi 83. 1. Philippians 633. 635. 1. Philosophy 655. 2. Phylacteries 111. 1. they which Pierced 856. Pinacle of the Temple 21. 1. in every Place 510. 1. Place of Scripture 361. 1. seven Plagues 921. 2. Plant 79. 2. Play 526. 1. 544. 2. 630. 1. Please 296. 1. Poor in spirit 210. 1. Possession 347. 2. golden Pot 748. 1. Potters vessel 879. 1. Power 878. 2. in thine own Power 347. 2. Power over the nations 878. 2. Power of the world to come 739. 1. right hand of Power 134. 1. Power on her head 547. 2. Power and coming 812. 1. Power over fire 920. 2. Powers 499. 1. 651. 1. Powers of heaven 124. 1. deadly Poyson 780. 1. Praetorium 320. 1. on the house to Pray 367. 1. Prayed him 278. 1. Prayer 209. 1. 402. 1. effectual Prayer 610. 2. Prayer of Faith 610. 2. Prayers 689. 1. Prayers of the Saints 888. 2. people Praying without 203. 2. Praying in the holy Ghost 853. 2. Preach 50. 2. 359. 1. 541. 1. 551. 2. 699. 2. Preach the Gospel 50. 1. Preach the word 359. 1. Preacher 444. 2. loveth to have the Preeminence 846. 2. Preparation 631. 1. Presbytery 381. 2. Preserve it 248. 1. Pressed in spirit 409. 1. Pressed upon him 147. 1. Pretence 637. 2. more Pretious 773. 1. Price of bloud 138. 1. kick against the Pricks 363. 1. kings and Priests 866. 2. a royal Priest-hood 866. 2. Prince 348. 1. Princes of Judah 11. 1. Principalities 651. 1. Prison 800. 1. spirits in Prison 799. 1. Private interpretation 813. 2. Prize 539. 1. Profane person as Esau 764. 2. Profitable 583. 2. Profitable to men 721. 1. Promise of the Father 326. 2. Promised 260. 1. Prophecie 417. 2. 688. 1. to Prophesie 189. 2. Prophet of their own 716. 1. the Prophet 285. 1. false Prophet 914. 2. more then a Prophet 61. 1. Prophets 399. 2. false Prophets 121. 2. many false Prophets 828. 1. 829. 1. Propitiation 455. 2. Proselyte 14. 1. 111. 2. 275. 1. Proud 782. 1. Provide 55. 1. 699. 1. Proving 364. 2. Provoke 230. 2. 660. 2. easily Provoked 554. 1. Psalmes 630. 1. Publicans 48. 1. Puffe up 811. 1. Pulling down strong holds 587. 1. Pure 701. 1. to the Pure all things are Pure 717. 2. Pure religion 774. 2. Purnesse 580. 1. Purple 181. 1. according to his Purpose 479. 2. Purses 55. 1. Put away 249. 2. Put her away 8. 1. Put away her husband 165. 1. Put forth 50. 1. Putting him forward 414. 1. Q. had a Quarrel 154. 1. I come Quickly 855. R. Race 539. 1. Race set before us 763. 1. Racha 29. 2. Rachab 6. 2. Rachel weeping 11. 2. Railer 526. 2. Rain from heaven 392. 1. the Lord shall Raise 786. 1. Raised 485. 1. Raised up 388. 2. Reading 513. 1. 696. 2. Ready 583. 2. Ready to be revealed 501. 1. Reasonable service 497. 1. the Lord Rebuke thee 851. 1. Receive 487. 1. 687. 1. heaven must Receive 342. 1. Receive the holy Ghost 326. 2. Receive the things done in his body 578. 1. Received up 222. 1. Receivedst thy good things 245. 2. one Receiveth 539. 1. Recompense of their error 852. 1. Reconciled 29. 2. Red sea 758. 2. Redeem Israel 121. 2. that should Redeem Israel 828. 1. Redeeming the time 629. 1. Redemption 456. 2. 617. 1. Redemption of the body 479. 1. Redemption draweth near 813. 1. a Reed 945. 2. a bruised Reed 68. 1. Refreshed my spirit 566. 1. times of Refreshing 341. 1. Regard not 744. 1. not Regarding 642. 1. Regeneration 96. 1. washing of Regeneration 275. 1. Reject 721. 2. Reigne 867. 1. Reigne on the earth 888. 2. Reigne a thousand years 867. 2. Reigne over the Gentiles 507. 1. Rejoice with them that Rejoice 497. 2. brother of low degree Rejoice 773. 1. Rejoicing 545. 1. 731. 1. pure Religion 695. 2. 774. 2. Remain 731. 2. while it Remained
347. 2. Remember 191. 2. Remission of sins 456. 1. Remit 326. 2. Remnant 487. 1. Remnant were affrighted 907. 1. Remove the wicked person 523. 1. 524. 1. Remphan 356. 2. Renew 739. 1. Renew to repentance 739. 1. Rent his clothes 134. 1. Rent off their clothes 403. 2. Repent 14. 2. Repentance 241. 1. 739. 2. vain Repetitions 35. 1. obtained a good Report 759. 2. Reproach you 298. 1. Reprobate 444. 2. 541. 2. them of Reputation 599. 1. of no Reputation 640. 2. Resist not evil 30. 2. in Respect 655. 1. have Respect 777. 1. Rest 677. 1. 731. 2. Restore 612. 2. Restore all things 88. 1. Resurrection 107. 1. first Resurrection 939. 2. Resurrection of the dead 108. 1. 442. 1. Resurrection of the just 108. 1. Jesus and the Resurrection 405. 2. Return 120. 1. Revelation 559. 1. 862. Revelation of Christ 677. 1. Revealed 681. 1. ready to be Revealed 501. 1. with Reverence 641. 1. Reward 852. 1. I have Reward 538. 1. the Lord Reward 714. 1. a certain Rich man 245. 2. will be Rich 704. 1. Right hand of power 134. 1. Righteous Judge 713. 2. Righteous scarcely be saved 804. 2. Righteousnesse 442. 1. 476. 2. Righteousnesse by the law 442. 1. Righteousnesse by works 442. 2. of Righteousnesse 316. 1. counted for Righteousnesse 605. 2. Riot 803. 2. Rioting 501. 2. 629. 1. Rising of the Sunne 182. 1. Rivers 338. 2. thought it no Robbery 640. 1. Rock 83. 2. Rocks 893. 2. Rock that followed them 544. 2. Rod 521. 2. 523. 2. 612. 1. iron Rod 878. 2. beaten with Rods 589. 2. a Roman 422. 2. to the Romans 438. Romans will come 304. 1. Round about and within 886. 1. Round about the throne 883. 1. 884. 2. Royal priest-hood 866. 2. Rudiments 654. 1. Rule in 662. 2. measure of the Rule 587. 2. same Rule 644. 2. them which have the Rule 768. 1. Rulers 49. 2. 151. 2. Rulers of the Synagogue 151. 2. 388. 1. Run 539. 1. so Run 539. 1. Running over 211. 2. Rust 37. 1. S. Lord of the Sabbath 67. 1. second Sabbath after the first 208. 1. Sackcloth 16. 2. Sacrifice 628. 1. Sacrifice of praise 769. 2. offered upon the Sacrifice 641. 2. remains no more Sacrifice 753. 1. 841. 2. Sad countenance 36. 2. Sadducees 83. 1. it hath been Said 30. 1. Saints 619. 2. ten thousand of his Saints 545. 2. 852. 2. Salt 162. 2. Salted with fire 162. 2. Salvation 56. 2. 500. 2. 580. 1. 728. 2. 895. 2. common Salvation 501. 1. horn of Salvation 190. 2. Samaritan 296. 2. from Samuel 342. 1. Sanctify 301. 2. 748. 2. Sanctified 532. 2. Sardis 881. 1. Satan 85. 1. deliver to Satan 523. 1. Satans seat 876. 1. Satisfie the flesh 656. 2. Save with fear 519. 2. Save the sick 786. 1. Saved 56. 2. 236. 1. 489. 1. 673. 1. 804. 2. 895. 1. few Saved 895. 1. they that be Saved 794. 1. Saved in child-bearing 690. 1. Saved from their enemies 760. 1. Saved yet so as by fire 518. 2. Saving of the soul 754. 1. Saviour 348. 1. Saul 387. 2. a sweet Savour 628. 1. Scarcely 804. 2. School of Tyrannus 166. 2. 412. 1. Scoffers 817. 1. 820. 1. Scourge 263. 1. Scourging 422. 1. Scribes 74. 2. 151. 1. 291. 1. 513. 2. their Scribes 206. 2. Scrip 55. 1. Scriptures 152. 1. search the Scriptures 514. 1. Sea 218. 1. 257. 2. 894. 1. through the Sea 544. 1. way of the Sea 21. 2. Sea side 894. 1. Seal up and write not 904. 1. as many as have not the Seal 901. 1. Sealed 626. 1. Sealed in their foreheads 894. 2. for a Season 682. 1. at a certain Season 281. 2. Seasons 333. 1. times and Seasons 672. 1. Second appearing 729. 2. Secret chambers 123. 2. See God 26. 1. Seek death 901. 1. it Seemed good 296. 1. Seen 34. 1. Seen God 832. 2. Self-willed 782. 2. in your Selves 777. 1. Send 301. 2. so Send I you 326. 1. Send her away 81. 1. Sensual 853. 2. Sent unto him 213. 1. as my Father Sent me 878. 2. Separate 210. 1. 298. 1. 680. 1. 699. 1. Separated 597. 2. build the Sepulchres 229. 2. whited Sepulchres 114. 1. old Serpent 910. 1. Serpents 780. 1. like Serpents 902. 2. take up Serpents 182. 2. Servant of the Church 508. 1. Servant of Jesus 847. 1. Servant of sin 601. 2. Servants 92. 2. 538. 2. to be Served 805. 2. Served God with fastings 196. 2. Service 748. 1. Serving the Lord 497. 1. Set 794. 2. Set up false witnesse 134. 1. Seven spirits 866. 1. 884. 1. Seven thunders 904. 1. Shadow 654. 2. Shadow of change 773. 2. Shadow of death 192. 2. Shaken in mind 680. 1. suffer Shame 349. 1. seen his Shape 832. 2. use Sharpnesse 594. 1. Sheep 287. 1. 301. 1. Sheep-market 280. 1. Shew the Lords death 132. 1. Shew thy self to the priests 44. 1. Shew of wisedome 656. 2. whose Shoes I am not 17. 2. Shod 632. 1. Shortly come to passe 855. Shrines 413. 1. Shunne 709. 1. Sharp sickle 920. 1. Signe 435. 1. Signe of the sonne of man 124. 2. Signes 350. 2. 915. 1. Silence in heaven 187. 1. 896. 1. first Simon 271. 1. Single eye 37. 2. Sin 752. 1. committeth Sin 831. 1. law of Sin 472. 2. 476. 1. man of Sin 680. 2. Sin to death 841. 1. of Sin 316. 1. Sin for us 578. 2. Sin not 625. 2. these that ye Sin not 824. 2. if we say that we have no Sin 823. 1. Sin that doth so easily beset us 763. 1. Sins 830. 2. committed Sins 786. 2. some mens Sins are open before 701. 2. Sinner 213. 1. 601. 2. Since 817. 2. Sincere milk 792. 1. elect Sister 843. 1. Sit 34. 2. Sit down with Abraham 45. 1. Slain 891. 2. Sleight 624. 1. whom ye Slew 115. 2. 859. let them Slip 728. 1. Slumber 494. 1. Smell of sweet savour 628. 1. Smoke 902. 2. Smoke of her burning 804. 1. Smoking flax 68. 1. Smote him 134. 2. Smyrna 874. 2. be Sober 719. 1. spiritually Sodom 856. Soft raiment 31. 2. Sojourn 354. 2. Sold under sin 470. 2. seemed to be Somewhat 599. 2. Songs 630. 1. if Sonnes then heires 477. 1. a Sop 309. 1. Sorrow 192. 1. 554. 1. Sorrows 891. 2. the king was Sorry 76. 1. Souldier that kept him 436. 1. a good Souldier 688. 2. Soul 674. 1. Souls under the altar 856. Souls of those slain 891. 2. Souls of men 935. 2. their Sound 490. 2. Sound in the faith 874. 1. Sounding brasse 554. 1. I will not Spare 593. 1. Speak 765. 2. Speak against 69. 2. Speak evill of dignities 842. 651. 1. Speak the word 359. 2. Spear-men 425. 2. Spikenard 176. 1. Spirit 28. 2. 222. 1. 360. 〈◊〉 2. 674. 1. 800. 2. in the Spirit 591. 1. 862. by Spirit 679. 2. bound in the Spirit 417. 1. burned in Spirit 409. 1. pressed in Spirit 409. 1. my Spirit 782. 1. Spirit of God 804. 1. Spirit
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * I would you would pardon me a little piece of folly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †prepared you to present a pure virgine to one man to Christ * toward 〈◊〉 †doe well to pardon me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * that I have no way come short of those which are the most eminent Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †but in every thing we are made manifest among all men toward you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ asked importuned no man * advantage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †For such false Apostles are deceitfull workmen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †doe with pleasure bear with fools 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * insult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †as we also have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * toyles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †other things that I omi◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the concurrence of businesse that comes duly upon me the sollicitude for all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †scandaliâ—ed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * am not on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Governour of the nation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 9. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * de rep Lâ—c. l. 2. †Schol. in Den. 〈…〉 Lepti 〈◊〉 * 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Qu. 1◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * But it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †for I shall come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * I know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †snatcht as farr as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * what he sees me or hears any thing from me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †height 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †favour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * inhabit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * wherein you have received diminution more then the rest of the Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †did not importune you see c. 11. 9. †I perswaded or besought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Doe you again think 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †make apologies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * emplatioâ—s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * foreâ—ell you the second time as if I were present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †among iv * or with him for the Kings Mr. It 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Doe ye not discern your selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * among 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †truly if in some measure ye doe not ye are reprobates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ knitting together see note c. * be knit together †communication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †approaching or instant wicked age 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our God father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * through i◠†if even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * shall preach for the King's 〈◊〉 reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †anathema 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Rom. 9. 3. * anathema v. 8. †would not have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * according to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †many of my kindred which were of the same age with me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * by iv †applied not my self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * departed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Afterward †about fourteen years * severally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †the chief men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * not so much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †But this by reason of 〈◊〉 * â—nsinuating themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †not place so much as for an hour by submission 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * toward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †the chief men * added nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †wrought also in Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * toward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †wrought also in me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * are reputed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †communication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * face to face because he had been blamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * th estraight path to the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †birth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * by the law did die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †I have been crucified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * but or and I live not any longer I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †what I 〈◊〉 live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Vuos magâ—as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intentos 〈…〉 negligere See Note in Gen. p. 5. 27. where after mention of the many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spe 〈◊〉 omâ—â—â— Gramâ—atice norâ—â—m dirigi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * to whom before your eyes Jesus Christ hath been set forth among you having been crucified or leaving out among you for the Kings MS. omiâ—s iv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom Jesus Christ that was crucified hath been set forth before your eyes †doe you now end in the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * and I would it were even in vain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the just by faith shall live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †those things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * to Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the King's MS. omits those words †What then is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or all Jesus Christ's for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
taske to be required of us V. 8. The word is nigh thee The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nigh is best to be understood by the opposition of it to hidden and farre off Deut. 3. 11. Where the Hebrew for hidden is by the Septuagint rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over-weighty and heavy and in other places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impossible So Gen. 18. 14. and from thence transcribed Lu. 1. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no word or thing shall be impossible this word is used in the Original This is there farther expressed by those proverbial speeches of being in heaven or beyond or in the bottome of the sea and being fetch'd from thence all noting some special difficulty or impossibility above our knowledge farre off removed out of our reach and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nigh must be feasible and easie to be known first and then to be practised in thy mouth and in thy heart the Septuagint adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in thine hands that thou mayst doe it V. 18. Their sound This place is cited out of the Psalmist Psal 19. 4 but so as it lies in the Greek translation not as in the Original for in stead of their voice here 't is rendred out of the Hebrew their line or rule or direction for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifies The Psalmist there speaks of the heavens v. 1. The heavens declare the glory of God and the firmament sheweth his handy work and so on v. 2 3. and then v. 4. their line is gone out through the land and their words unto the end of the world that is in a poetial style wherein the Psalms are written though the heavens stand in one place keeping one constant motion equidistant from the earth yet the commands and words thereof are heard every where that is their virtue and efficacy are understood and admir◠by all Here the Septuagint seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their voice for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their line and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing different from the meaning of it as appears by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their words that immediately follow for by that 't is plain that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies commands as it were or rule or direction delivered by them such as may agree with words and that is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their voice Others rather think that the Septuagint respecting the sense and not the word did thus render it paraphrastically But Mr. Pocock conceives from the Arabick use of the word that the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was antiently used by the Hebrews for vociferation See his Miscellan p. 48. And S. Paul according to his manner writing to those that used the Greek Bible in their assemblies recites it as he finds it there and applies it by accommodation frequent in these writers to the Gospel that voice or doctrine of heaven that is of God himself and when he saith it was gone out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into all the land that seems as frequently it doth to belong to the land of Judaea as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bounds or extreme parts of the earth may well be the Gentile world and this to convince the Jewes and repell their objection supposed v. 14. and now answered that the Gospel was amply revealed to the Jewes both within and without Judaea wheresoever they were in the Gentile cities for being by the Apostles preached not only in Jerusalem and over all the cities of Jewry but also in Caesarea Joppa Antioch Ephesus Corinth Philippi Thessalonica Galatia Laodicea and Rome it self and first to the Jewes in every of those places it must needs as the influences of the heavens to which the comparison is here made be dilated and extended to all other parts whereever the Jewes were dispersed so that the Apostle may as he doth appeal to their own consciences but I say Have they not beard whether they did not believe that the Jewes had universally heard of it and consequently did out of obstinacy reject and not remain ignorant of it which was a full answer to their objection of how shall they hear without a preacher and an account of the reasonablenesse of the Apostles dealings in forsaking of them that had been thus obdurate But withall it may denote that having begun and so fully performed their duty to them it is now by consequence to be expected from them that they should lift up their voices to the Gentile people themselves and preach the Gospel to them also over all the world V. 20. Asked not after me That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must here be rendred enquiring of not after making God the terminus or person to whom the address is made and not the matter of their question whom they asked not concerning whom appeareth 1. by the nature of the word which literally denotes it and 2dly by the use of it in all other places as Mat. 12. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they asked him saying Is it lawfull c. and ch 16. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they asked him a signe and Mar. 11. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will aske you a question and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being asked Lu. 17. 20. and Joh. 18. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why askest thou me aske them that heard and also 3dly by the Hebrew which from Isa 65. 1. is rendred by it for that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quaesivit consuluit as when one consulteth the Oracle asks counsel of God Agreeable to which is that of Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendring it by that word which is ordinarily used for consulting the oracle and from which Apollo that gave the oracles is called Pytho For so the place belonged in that Prophet to those that were delivered out of Antiochus's hands at a time when they despaired and hoped not for such a mercy and that despairing or not hoping of theirs is there express'd by not seeking of God nor consulting him nor applying themselves to him at all for that purpose So Hos 4. 12. where we read my people aske counsel of their stocks the Greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they asked at their images By this I conceive may be discerned the meaning of that phrase 1 Pet. 3. 21. where Baptisme is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is ordinarily rendred the answer of a good conscience toward God and otherwise a promise or stipulation or bargain because those consisted saith Theophilus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a question and an agreeable answer and were wont to be made in this form by way of answer to a question thus Spondes Spondeo Dabis Dabo Dost thou promise I do promise Wilt thou give I will and so the Catechumenus Dost thou forsake the devil c I doe forsake 〈◊〉
〈◊〉 〈◊〉 〈◊〉 to restore such an one in the spirit of meeknesse that is either by mild reprehension and exhortation to recover him to a sense and reformation of his fault without proceeding to any sharper course or else in case of greater severity to be soon molified again toward him to take off the censures of the Church from him Which there appears not only by the evidence of the words themselves but by the subsequent precept of bearing one anothers burthens ver 2. as that may be explained by a parallel place in Ignatius's Epistle to Polyâ—arpus where he bids him as a Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take care of the unity that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the keeping whole Christs body the Church bear all and suffer or bear with all in love And so perhaps in this chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 9. may be the restoring of the laps'd offenders upon their sincerity of reformation or rather the continuing them in the communion of the Church without need of having the censures inflicted upon them for so it there followâ—s as the consequent of his praying for their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which cause I write these things being absent that bâ—ing present I may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deal sharply or use excision where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making up restoring or keeping whole may very fitly be rendred as opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excision the word set to denote the censures Thus in Hippodamus the Pythagorean in his book De Republ. prescribing society or meeting together of old and young in order to preservation of peace and moderating all sorts of affections he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because young men need to be taught sobriety or moderation and to have their excesses corrected and allayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 correction saith the interpreterin Stobaeus p. 250. but that sure not by way of punishment for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the friendly meetings and feasts were no places of judicature nor instituted to any such like designe but by way of exhortation or friendly advice the elder to the yonger who might have such an authority with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to settle or accomplish them bring them to a staiedness and stability of temper In the third sense 't is used 1 Cor. 1. 10. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their being knit or compacted together in the same mind or opinion is set opposite to having schismeâ— among them and contentions v. 11. and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ye knit together is preparative to their being of the same mind and having peace among them In the fourth or last sense it seems to be taken 1 Pet. 5. 10. where he prayes to God for the dispersed Jew Christians that after that short time of sufferings God will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself by his special providence take care for them and restore them halcâ—onian daies of peace to serve him in the publick assemblies Thus S. Ignatius in his Epistle to the Smyrnaeans making a motion to tâ—em to send a congratulation into Syria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they had a fair sunshine in respect of the service of God doth thus expresse it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they have peace and have received their own magnitude and their own body is restored to them where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the body of the Church meeting together in assemblies which is there said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be restored as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be repaired or made up that is restored to them See Jude Note c. V. 14. Communion What is the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for charity or liberality hath been formerly observed Note on Act. 2. d. and 2 Cor 8. 4 And agreeably though in a spiritual sense is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the communication of the Spirit here the liberality of the holy Ghost in the plentifull effusion of his gifts so as it will be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift of the holy Spirit Act. 2. 38. and so as will be most fit to joyn with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grace or charity or liberality of Christ and the love of God as in Cicero de Nat. Deor. l 3. Dei gratia charitas Gods grace or favour and charity or love are put together For thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grace of Christ used 2 Cor. 8. 9. and thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the communication of the Spirit Phil. 2. 1. being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bowels and mercies that is the evidences of the highest liberality THE EPISTLE OF PAVL THE APOSTLE TO THE note a GALATIANS THE time of the Apostles writing this Epistle to the Galatians is generally conceived to be near the time of that to the Romans An. Chr. 55. above 20. years after his conversion Chrysostome and Theophylact set it before that And then there can be no possibility of believing the subscription of the Epistle which affirms it to be written from Rome where we know the Apostle had not been when he wrote his Epistle to the Romans But although of the time of writing this Epistle we have no sure evidence yet two things we discern of it first That the chief designe of it was to vindicate the liberty of the Gospel from the Judaical yoke which by being by them imposed upon all Gentiles which should receive the faith was likely to prove a great hinderance to the progresse of the Gospel among the heathens or uncircumcision of whom S. Paul profess'd to be the Apostle Secondly That they which in this Church press'd this yoke most eagerly were those which did not themselves observe it heretical Christians the Gnosticks which were not themselves circumcised as being many of them neither native Jewes nor Proselytes of their Covenant yet to avoid persecution from the Jewes did thus farre comply with them in pressing circumcision upon the converted Gentiles to which end they vehemently opposed S. Pauls doctrine and practice affirming that what he had he had received from the other Apostles and consequently was to be rectified by them S. Peter c. and indeed that he varied from himself From which calumnies he severally vindicates himself in this Epistle shewing that he received his doctrine from none but Christ himself that those other Apostles profess'd the same doctrine that he did and that though he himself used a greater liberty at some times then at other in respect of the advantages of the Church yet his doctrine was alwaies the same the truth of which he therefore confirms by many arguments That these hereticks were soon after the planting the Faith here crept in among them
appears by his words c. 1. 6. he marvels they were so soon removed c. The Gospel having some three years before been there if not planted yet confirmed by his preaching Act. 18. 23. about the time of Apollos being at Corinth that is about An. Chr. 51 or 52. as it is affirmed Act. 19. 1. Galatia and Phrygia being in the number of those upper coasts of Asia or Natolia which there he is said to have past through By which it appears how close at the heels of the Apostles that sowed the good corn the Gnosticks the officers of the envious man follow'd to sow their darnel as in Samaria first so in the other cities and regions where the Faith was planted by the Apostles and opposed by the Jewes and persecuted CHAP. I. 1. PAUL an Apostle not of men neither by man but by Jesus Christ and God the Father who raised him from the dead Paraphrase 1. Paul an Apostle that had not my commission from any meer man as some others the secondary Apostles had but from God in heaven and was not called by any other Apostle of Christ or assisted by any but first called to the faith by the immediate voice of Jesus Christ speaking to me out of heaven then by revelation from him Act. 9. 15. authorized to preach among the Gentiles and after Act. 13. 2. by special direction of the holy Ghost separated to the Apostleship who also received all my instructions from him by vision to Ananias and so in effect from God the Father which by his power raised him from the dead and gave all power unto him 2. And all the note a brethren which are with me unto the Churches of Galatia Paraphrase 2. And all those that are constantly with me see Phil. 4. 22. my fellow-labourers in the Gospel send greeting to all the several Churches in the cities and regions of Galatia 3. Grace be to you and peace from God the Father and from our Lord Jesus Christ Paraphrase 3. See Rom. 1. 7. 4. Who gave himself for our sins that he might deliver us from this present evil world according to the will of God and our Father Paraphrase 4. Whose dying for us was purposely designed to work a reformation and mortification of sin in us and to take us off from the corrupt practices of the men of this age both idolatrous Gentiles and corrupt hypocritical Jewes which with a zeal to circumcision and the like Mosaical rites live in all the impurity and impiety in the world and wherein Christ hath done nothing but what is exactly according to the will and appointment of the eternal God and father of us all the God of Israel whom the Jewes acknowledge and professe to worship 5. To whom be glory for ever and ever Amen 6. I marvel that you are so soon removed from him that called you into the grace of Christ unto another Gospel Paraphrase 6. Having so lately preached the Gospel of Christ among you Act. 18. 23. and thereby either confirmed or first converted you to the faith I wonder you should so suddenly forsake those infusions you received from me and remove quite from the truth of the Gospel to a new strange doctrine 7. Which is not another but there be some that trouble you and would pervert the Gospel of Christ Paraphrase 7. Which indeed is farre from being another Gospel or doctrine of Christ fit to come in competition with what I preached to you farre from being taught as is pretended by other Apostles Onely there are some Gentiles that had lived in Judaea of the sect of the Gnosticks such as were at Philippi ch 3. 3. teaching the Gentile converts that they must be circumcised not out of any principle of piety or true zeal to the Mosaical law but that they might curry favour with the Jewes and avoid the pressures that lay upon the Christians whose persecutions were generally caused by them and these doe quite pervert and change that doctrine that I delivered you from Christ 8. But though we or an Angel from heaven preach any other Gospel unto you then that which we have preached unto you let him be accursed Paraphrase 8. And if any attempt to doe that though it were I my self or even an Angel from heaven I proclaim unto you mine opinion and Apostolical sentence that you are to disclaim and renounce all communion with him to look on him as on an excommunicated person under the second degree of excommunication that none is to have any commerce with in sacred matters 9. As we said before so say I now again If any man preach any other Gospel unto you than that ye have received let him be accursed Paraphrase 9. And that ye may take more heed to what I say I repeat it again Whosoever teaches you any new doctrine contrary to what I at first preach'd to you let him be cast out of the Church by you 10. For doe I now note b perswade men or God or doe I seek to please men for if I yet pleased men I should not be the servant of Christ Paraphrase 10. By this you may guesse whose doctrine is most to be heeded theirs sure that desire not to get the favour of men to avert the displeasure of men but to secure the favour of God to approve themselves to him and I hope 't is clear that is my onely designe and not theirs who labour to propitiate the persecuting Jewes as by their new infusions 't is manifest your Gnostick teachers doe This if I did I must profâ—sse I should not faithfully discharge the trust â—reposed in me by Christ or If I had had a mind to this I had never turned Christian losing thereby all my interests among the Jewes 11. But I certifie you brethren that the Gospel which was preached of me is not after man Paraphrase 11. And whereas it is objected to me that being none of Christs immediate retinue I have received the Gospel from men and not from Christ and therefore may be thought to have made some change in it I now declare to you that the Gospel preach'd unto you by me hath a more then humane authority and so is not to receive prejudice by the latenesse of my vocation 12. For I neither received it of men neither was I taught it but by the revelation of Jesus Christ Paraphrase 12. For as it is not pretended to be any tradition of the Jewes nor taught me by my instructers in the Jewish religion v. 13. which if it were there were reason that now their verdict should be taken in it so it is evident that I had it not from those that were Christians and Apostles before me but by call from heaven and by immediate revelation from Christ in opposition to that way that had been taught me among the Jewes 13. For ye have heard of my conversation in time pass'd in the Jewes religion how that beyond