made of none effect Paraphrase 17. For Christ did not principally send me to baptize which others may doe as well but to publish the Gospel to them that never heard it yet not this that I am more eloquent then others and so fitter for the work for this is not my way of publishing it to attract men to the faith by any perswasion of humane eloquence but onely by doing as Christ hath done before me by venturing my life in doing it This was the great means by which Christ meant to obtain belief sealing his doctrine with his blood and if I should let eloquence endeavour to supply that place I should disparage Christs way 18. For the preaching of the crosse is to them that perish foolishnesse but unto us which are saved it is the power of God Paraphrase 18. For the preaching a crucified Saviour requiring belief to him obedience to him who was shamefully put to death and believing on whom may probably bring the same on us may seem a ridiculous thing to impenitent unbelievers but to us which have come in to Christ by repentance and faith 't is the most glorious evidence of the power of God 19. For it is written I will destroy the note e wisdome of the wise and will bring to nothing the understanding of the prudent Paraphrase 19. And thereby is fulfilled that saying of Isaiah ch 29. 14. that God will dispose of things quite contrary to what the wise men of the world would expect 20. Where is the wise where is the scribe where is the note f disputer of this world Hath not God made foolish the wisdome of this world Paraphrase 20. Let all the Philosophers and learned or searching men the Jewish interpreters of Scripture shew me so many men brought to reformation and virtuous living by their precepts as we have done by this ridiculous way as 't is believed of preaching the crucified Saviour or the doctrine of that Christ which was put to death by the Jewes Doth it not appear that all the deep wisdome of the world is become absolute folly in comparison with it 21. For after that in the wisdome of God the world by wisdome knew not God it pleased God by the foolishnesse of preaching to save them that believe Paraphrase 21. For when the heathen world with all their study of philosophy which is the consideration of God's infinite wisdome in the creation and government of the world did not come to the true knowledge of God and when the Jewish world depending on their knowledge of the Mosaical Law did not discern or acknowledge God in the miracles and sufferings and doctrines of Christ God was then pleased to send us Apostles to preach without any flourish of rhetorick this Gospel of Christ so scorned by the wise men of the world and by that means to reduce and rescue out of the waies of the wicked all those that will believe and embrace it 22. For the Jewes require a signe and the Greeks seek after wisedome Paraphrase 22. For as the Jewes require some signe or prodigie from heaven to be shewed them to perswade them the truth of the Gospel so the Greeks look for profound philosophy in the Gospel and scorn it because they think they find not that there 23. But we preach Christ crucified unto the Jewes a stumbling-block and unto the Greeks foolishnesse Paraphrase 23. And yet are not we discouraged from going on in our course professing him in whom we believe to have been crucified and knowing that that is a mighty determent and discouragement to the Jewes who looked for a victorious Messias that should rescue them out of their enemies power and to the Gentiles a ridiculous thing who are gratified with nothing but eloquence or profound knowledge 24. But unto them which are called both Jewes and Greeks Christ the power of God and the wisdome of God Paraphrase 24. But to the believers see note on Mat. 20. c. both Jewes and Gentiles matter of greatest admiration there being more divine power and wisdome express'd in this ordering of things so that the Messias should be crucified then in any thing that the Jewes or Gentiles could have thought on 25. Because the foolishnesse of God is wiser then men and the weaknesse of God is stronger then men Paraphrase 25. For of the actions and dispositions of God's counsels that which in man's opinion hath least wisdome in it is infinitely to be preferred before all that men deem wisest and that which men think hath nothing of strength or virtue hath much more of power in it then any thing else it being much a more glorious act of power to raise Christ from the dead then not to have permitted him to die as it was a more likely way to bring any piously disposed person to receive the doctrine of Christ when he laid down his life for it then if he had been the most prosperous in this world 26. For ye see your calling brethen how that not many wise men after the flesh nor many mighty nor many noble are called Paraphrase 26. Accordingly ye may observe who the men are among you that are wrought on or converted by the Gospel not principally the learned politians the great or noble families 27. But God hath chosen the foolish things of the world to confound the wise and God hath chosen the weak things of the world to confound the things which are mighty Paraphrase 27. But the course which God hath chosen to take now in Christ is that that the world will count foolish and this on purpose that by the successe of that the wise men of the world may be put to shame 't is that which the world counts weak that it may appear how much more power there is in that which the world counts weakest in God then in all their own strength 28. And base things of the world and things which are despised hath God chosen yea and things which are not to bring to nought things that are Paraphrase 28. And those methods and courses hath God pitch'd on which are by the nobles and the potentates look'd on as most despicable and empty and abject that it may appear how empty are all those things that are most valued in the world when these which they so much despise shall appear more effectuall then they 29. That no flesh should glory in his presence Paraphrase 29. That no man may have any reason to boast of his wisdome c. in God's presence 30. But of him are ye in Christ Jesus who of God is made unto us wisdome and righteousnesse and sanctification and redemption Paraphrase 30. But of God's special bounty it is that ye believe and thereby are ingraffed into Christ who is made by God to us the author of all true knowledge the cause of our justification our sanctification and will be also of deliverance and rescue from all calamities that this life is
possible he might but not necessarily to be concluded by that forme of that word because if we still restrain it to these last verses this will have perfect truth in it For when he saith ãâã ãâã ãâã ãâã ãâã ye see he must needs refer to that point of time wherein his Epistle should be received and read by the Galatians and then 't is certain that ãâã ãâã ãâã ãâã ãâã I have written will be as true of the last verses as of the former part of the Epistle And so that difficulty is removed also THE EPISTLE OF PAVL THE APOSTLE TO THE note a EPHESIANS THat Ephesus was the prime Metropolis of the Lydian or Proconsular Asia hath been elsewhere shew'd see Note on Col. 4. a. And therefore this Epistle inscrib'd to the Ephesians must not yet be so confined to them but that it belong also to the other cities of this Province even to all Asia Here S. Paul was and disputed with the Jewes Act. 18. 19. which seems to be about An. Ch. 51. at which time he stayed not so long among them as to convert many but left Aquila and Priscilla there v. 19. And to them Apollos came v. 24. And by these the Christian faith seems to be planted there Act. 18. 25 26. And accordingly at Pauls return thither Act. 19. it is said that he found disciples there v. 2. but those only baptized with the baptisme of John which seems to conclude them to be of Apollos converting who when he first preached knew only the baptisme of John c. 18. 25. Soon after Paul returned thither again according to his promise Act. 19. 1. There he is opposed by the Jewes and by their instigation by the Gentiles also yet continues preaching the Gospel among them neer three years Act. 20. 31. so that all Asia both Jewes and Gentiles had it preach'd to them and that with a mighty successe c. 19. v. 20 and 26. At his departure from thence going to Macedonia Act. 20. 1. he gave Timothy commission to be Bishop there 1 Tim. 1. 3. there being already some hereticks ãâã ãâã ãâã ãâã ãâã teaching other that is false doctrines infusing the leaven of the Gnosticks among them against whose poyson Timothy was to watch and so also the Elders or Bishops of the other cities in Asia ordained by the Apostle at his planting the Gospel there and all together at a meeting at Miletus are solemnly warned to watch over their flocks and defend them against the grievous wolves and Gnostick hereticks which he foresaw would speedily break in among them And accordingly here in this Epistle as afterwards in Christs Epistle to them Rev. 2. the doctrines but especially the practices of these men are inveighed against which if permitted would soon bring them all back to heathenism again In which respect it is that he labours so magnificently to set out the mercies of God in receiving the Gentiles to the faith and their huge advantages thereby which therefore they are not to betray or lose for all the flattering shewes of either the Jewish ceremonies or the Gentile philosophy of which two the Gnosticks divinity was compounded and their lives filled with all villany This Epistle was written and sent to them from Rome after his carrying thither about the year 58. some six years after his first preaching at Ephesus And it was sent them by Tychicus to which he seems to referre 2 Tim. 4. 12. And Tychicus have I sent to Ephesus CHAP. I. 1. PAUL an Apostle of Jesus Christ by the will of God to the saints which are at Ephesus and to the faithfull in Christ Jesus Paraphrase 1. to the society of Christians which are under the chief Metropolis of Asia Ephesus and which doe still adhere faithfull and constant to Christ in despight of all the temptations to the contrary 2. Grace be to you and peace from God our father and from the Lord Jesus Christ 3. Blessed be the God and father of our Lord Jesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ Paraphrase 3. who hath called us to Christianity and thereby afforded us as many as have received the faith and live in obedience thereto all things in great abundance which may tend to our spiritual and eternal good 4. According as he hath note a chosen us in him before the foundation of the world that we should be holy and without blame before him in love Paraphrase 4. Agreeably to what before the creation of the world he had determined in his decree of giving of Christ viz. to call men from vicious living to Christianity and sanctity and purity of life such as he will accept of coming from the sincere love of him and of our brethren 5. Having predestinated us unto the adoption of children by Jesus Christ to himself according to the good pleasure of his will Paraphrase 5. Having in his eternal purpose of mercy appointed his Son to be preach'd unto the world and that as many as received his message obeyed his commands should be received by way of adoption into the number of his children and live lives of obedience of holinesse and purity unto him A mercy attended with very rich advantages all which have accrued to us not from any merit or desert of ours being supposed sinners and enemies unto him but only from his free goodnesse toward us which was pleased so to determine it 6. To the praise of the glory of his grace wherein he hath made us accepted in the beloved Paraphrase 6. And this tends emnently to the setting forth thâ exceeding lustre of his mercy towards us or of the Gospel revealed to such unworthy wretches see note on Heb. 13. c. whom in Christ the son of his love he hath received graciously as many as perform obedience unto him 7. In whom we have redemption through his blood the forgivenesse of sins according to the riches of his grace Paraphrase 7. Having by that precious ransome paid for us the blood of that dear Son of his afforded us captives to sin a way of freedome viz. a free pardon for all our past sins upon our present repentance and renovation a work of the abundant favour and bounty of almighty God 8. Wherein he hath abounded toward us in all wisdome and prudence Paraphrase 8. Wherein also his infinitely wise disposal hath eminently appeared in this of all others most probable and powerfull means of bringing home sinners to new life and blisse 9. Having made known unto us the mystery of his will according to his good pleasure which he hath purposed in himself 10. That in the dispensation of the fulnesse of times he might note b gather together in one all things in Christ both which are in heaven and which are on earth even in him Paraphrase 9 10. Having now by the preaching of the Gospel to the Gentiles also manifested to us that
his definition of despotick government ãâã ãâã ãâã ãâã ãâã that which respects the rulers own profit and not the subjects For this is the manner of the Kings of the nations and consequently will be so of their King if they will have one 1 Sam. 8. 11. to receive tributes and the like from their subjects and to be maintained by them in all their splendour and greatnesse that belonged to them all the pomps and expences of their families and courts being fetched out of their subjects purses and persons Which consideration would saith Samuel make them think their present estate under the ãâã ãâã ãâã ãâã ãâã being governed by God immediately much better to them v. 18. And that is the meaning of the ãâã ãâã ãâã ãâã ãâã to behave themselves after the manner of these to use their power in order to their own profits and greatnesse like those Neh. 5. 5. where the word ãâã ãâã ãâã ãâã ãâã is used And this is here forbidden the governours of the Church they may not make this their manner of ruling to exercise this power over their flock but to give them examples of all kind of Christian vertue and so neither to be ãâã ãâã ãâã ãâã ãâã strikers imperious masterly persons ruling roughly and harshly and in ostentation of their power nor ãâã ãâã ãâã ãâã ãâã covetous griping making advantage of Ecclesiastical power to squeez gain out of men Which two things are so severely interdicted the Ecclesiastical ruler 1 Tim. 3. 3. Tit. 1. 17. and perhaps are intended here also v. 2. the first by ãâã ãâã ãâã ãâã ãâã not forcibly in an Active sense not using violence toward the flock and the latter by the ãâã ãâã ãâã ãâã ãâã not making filthy gain that is such as the use of their power over the flock brings them in over and above that proportion which by the Church is allotted for their maintenance Ib. Heritage ãâã ãâã ãâã ãâã ãâã may here be the several provinces over which each of the Governours mentioned together in the Plural v. 1. are placed So Act. 1. 25. ãâã ãâã ãâã ãâã ãâã the lot of ministry and Apostleship is that charge or portion assigned by lot to Matthias whither he was to goe and officiate and preach the Gospel From which division then made among the Twelve at their setting out on their travails to plant the Gospel they and all others ordained by God to be Apostles or Bishops had afterward their provinces to govern ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã to rule as Pastors and Bishops v. 2. when they were converted to Christianity As among the Romans the Province which such a Proconsul was to administer or govern was his lot or ãâã ãâã ãâã ãâã ãâã according to which ãâã ãâã ãâã ãâã ãâã in Phavorinus is rendred ãâã ãâã ãâã ãâã ãâã Lordship In relation to these Provinces among the Romans over which Procurators or Praetors or Proconsuls were set or to which they were advanced as to a Magistracy or preferment and raised great wealth there from their Provinces as Cicero tells us of Verres and the Praetor of Sicilie it is that here the Apostle commands the Bishops not to bear rule as they do over their Provinces that is by force and with griping and squeezing wealth out of them that is ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã see Note a. but to rule them as Pastors do a flock going before and so conducting them which is here the meaning of ãâã ãâã ãâã ãâã ãâã becoming examples of the flock after the manner of the sheep in those parts where the Pastor going before the sheep hear his voice and follow him and that as it is here ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã willingly and chearfully V. 5. Clothed What ãâã ãâã ãâã ãâã ãâã signifies is particularly set down by Julius Pollux ãâã ãâã ãâã ãâã ãâã l. 4. c. 18. in these words ãâã ãâã ãâã ãâã ãâã Upon the servants coat is added a little white garment called by this name by which it appears to be a habit peculiar to servants and by what Hesychius and Phavorinus say ãâã ãâã ãâã ãâã ãâã it signifies being bound and again ãâã ãâã ãâã ãâã ãâã a band it appears to be some kinde of girdle or belt and agreeably Hesychius and Phavorinus explain ãâã ãâã ãâã ãâã ãâã by ãâã ãâã ãâã ãâã ãâã an Aegyptian girdle This as it is a belt or girdle is an embleme of obedience and much more so as that girdle was proper to servants and so 't is here used by the Apostle to denote humility to those that are placed over them as their badge by which they may be known to be servants of Christ That it is no barbarous word see Photius Epist 156. who cites out of Epicharmus ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã out of Apollodorus ãâã ãâã ãâã ãâã ãâã I girt it upon me which agrees with the notion of a belt which we have given of it V. 13. Elected together ãâã ãâã ãâã ãâã ãâã to chuse and ãâã ãâã ãâã ãâã ãâã to call or cull out are in effect all one and agreeably ãâã ãâã ãâã ãâã ãâã chosen and ãâã ãâã ãâã ãâã ãâã Church are so too noting the society and assembly of Christians as they are separate from the world and in that respect said to be called or picked or culled out of it Thus I suppose the word is used in Ignatius's Epistle to the Trallians or by the interpolator if that be not the original reading where speaking of Bishops he saith ãâã ãâã ãâã ãâã ãâã Ecclesia non est coetus evocatus aut peculiaris that is in effect the Church is not a Church of such as it ought And so it must be understood by those words which follow in Videlius's copy and if they were not written by Ignatius seem to be a Scholion to explain them and as such to be added to them ãâã ãâã ãâã ãâã ãâã not a collection of Saints not an assembly of pious men And then ãâã ãâã ãâã ãâã ãâã will signifie that Church which was planted together with them their sister-Church see Note on 2 Joh. a. That S. Peter was now at Rome when he wrote this Epistle in the second year of Claudius is collected by Baronius and accordingly ãâã ãâã ãâã ãâã ãâã here will be resolved to signifie Rome see Euseb l. 2. c. 14. and Jerom. De Scriptor Eccl. in Marco so called either ãâã ãâã ãâã ãâã ãâã because of the great splendor of that city saith OEcumenius or else because of the great confusion of Idolatry which S. Peter found there see Rev. 18. Note a. And so the Church in Babylon the Christians in that heathen city of Rome THE note a SECOND EPISTLE GENERAL OF PETER THat this second Epistle of S. Peter was not at first received in the Church of Christ
he shall chuse that is direct and assist them in doing that which shall be acceptable in his sight not make known his laws of life by way of Revelation to them for they were certainly made known to them already and so here 't is supposed for otherwise how can they be said to keep them v. 10 and then shew them his covenant and communicate his secret to them that is afford them in the practice of peity and vertue those tasts of the sweetness of it beyond all other courses that they shall by experience find how excellent and for it self abstracted from the eternal reward how desirable a thing it is to follow Gods waies and not our own corrupt appetites This must needs be the meaning of shewing them his covenant that covenant whereby he promiseth all good things to them upon their obedience which Covenant was already made known to them and could no otherwise now be shewed them but by their discerning the graciousness of it And for the secret of the Lord that is this sweetness which results from the obeying his precepts like that of Manna from heaven called hidden Manna agreeable to every man's tast favourie to every rational soul That this is the full meaning of it appears by v. 10. where all the paths of the Lord those wherein he is said to guide and teach the meek v. 9. are said to be mercy and truth that is made up of goodness in the highest degree so saith Kimchi of ãâã ãâã ãâã ãâã ãâã mercy that it is ãâã ãâã ãâã ãâã ãâã the abundance or excellence of goodness and of agreeableness to the understanding or upper Soul of a man to the common impressions that are in him to such as keep his Covenant and his testimonies that is observe and practise them and thereby have that excellencie experimented to them which wicked men which never come to practise and trie what it is to doe as God directs never apprehend to be in it To this purpose there are infinite testimonies in this book of the Psalms Psal 19. 9 10. The judgments of the Lord are more to be desired then Gold yea then much fine Gold sweeter also then honey and the honey-comb moreover by them is thy servant taught and in keeping of them there is great reward Where 't is manifest what the judgments are the commands and rules of life such as are to be kept or obseerved and all benefits and pleasures and advantages present and future are the constant result and reward of that observance So again v. 7. The law of the Lord is perfect hath all kind of goodness in it so the Hebrew signifies and the Greek ãâã ãâã ãâã ãâã ãâã converting or restoring the soul bringing the man to himself again from that degenerous condition of the sinner so unworthy of the rational creature that it renders him a very fool and unreasonable to that honourable state of piety and vertue and so making wise the simple changing the Sinner-fool into the Scripture-wise that is pious vertuous man To which purpose see the 13. part of Psal 119. And to the confirming this interpretation of this and the like places I shall use one argument taken ab absurdo from the absurdity which would follow from making them instrumental to the Enthusiasts claims For it is well known that God revealed his Will in those daies by Prophets particularly called and designed and commissionated to that purpose and if any thing was to be done which had not been sufficiently declared by the standing known Laws or when those had been remarkably despised and neglected a man of God was chosen and sent from heaven with such new Revelations Which was no way agreeable to or reconcilable with this other method of God's revealing all his secrets to every pious obedient servant of his for then there would have been no need of any other § 18. Of the same nature with these are those others that are produced out of the Psalmist Psal 111. 10. A good understanding have all they that doe his commandements where yet our margent reads farre otherwise and so as takes away all appearance of force from it Good success have they c. Psal 119. 18. Open thou mine eyes that I may behold wondrous things out of thy law and so Prov. 2. 7. God layeth up sound wisdome for the righteous and ch 3. 32. Gods secret is with the righteous all perfectly agreeable to the former Texts and vindicated from the Enthusiasts misprisions by the interpretations that have been affixed to them As for that of Prov. 28. 5. They that seek the Lord understand all things it must be explain'd by the Context not to belong to all things indefinitely but as hath been said and as it is ordinary in the Scripture-style see 1 Cor. 13. 7 to all the things that are there spoken of that is the judgments of God in the former part of the verse his wise and just proceedings against the wicked and his rewarding of piety so that no man shall have any reason to call the proud happy to praise the wicked v. 4. And so the plain meaning of the place is that whatever the Atheistical sinner thinks of God's neglecting the government of the world from whence he takes courage and confidence to sin yet the truly pious man is able to contend with v. 4. and confute him he finds experimentally the reward of the righteous and knows that which the Atheist will not acknowledge that there is a God that judgeth the earth and so that is nothing to the purpose to which it is produced by the Pretenders § 19. And as little that of the Prophet Isa 35. 8. of the high way the way of holiness and the wayfaring men though folls shall not erre therein For besides that that Prophecie might have a completion in Israel and must not needs be extended any farther then to what it primarily belonged this meaning of it as figuratively it is applicable to the Christian Church is most obvious that the duties by God required of us are so plain and evident that he that sets himself to the practice of them be he of never so slow an understanding cannot chuse but know them Or else that the condition of the Covenant now required of us under Christ is not such as that any man through weakness or ignorance or involuntary error should ever miscarry or lose his part of the promise of that Covenant onely deliberate sins against Grace and against Knowledge are imputed to any man to his ruine § 20. So for the promise of putting a new Spirit in them Ezech. 11. 19. that is interpreted evidently by the latter end of the verse I will give them an heart of flesh that is give them that measure of my grace which shall work a reformation in them that they walk in my statutes and keep my ordinances as it follows v. 20. § 21. Lastly for that of Hag. 2. 5. My Spirit remaineth with you
the cognizance in capital and greater matters obnoxious to capital punishment that particularly of the sword 22. But I say unto you that whosoever is angry with his brother without a cause shall be in danger of the judgement and whosoever shall say unto his brother note l Racha shall be in danger of the councell but whosoever shall say Thou fool shall be in danger of hell fire Paraphrase 22. For a light cause or above the proportion of the cause or immoderately for any cause he shall be deemed to deserve that punishment which is answerable to capital viz. the losse of eternal life except repentance prevent it and releif from the death of our high priest but he that shall call his brother empty worthlesse fellow that shall vilifie deride and scoffe other men shall be lyable to the great Senate of seventy two where the punishment is stoning severer than the former and so proportionably in another world to a yet deeper degree of ââll But he that permits his passion to break out into virulent rayling shall be lyable to that degree of punishment in another world which is answerable to the burning in the valley of Hinnom which was a punishment farre greater then the other two and so notes a very great degree of eternall torments For in that place 't was the custome to put their children into hollow brazen vessels over the fire and therein to scald them to death crying out lamentably very many together 23. Therefore if thou bring thy gift to the altar and there remembrest that thy brother hath ought against thee 24. Leave there thy gift before the altar and goe thy way first be note m reconciled to thy brother and then come and offer thy gift Paraphrase 23 24. If therefore at any time thou art a bringing or hast brought to the Priest thy offering for atonement of sin thy peace-offering to be receiyed by him and offered for thee upon the altar and as thou art there ready to present thy offering to the Priest thou callest to mind that thou hast done any man any injury doe thou in that minute stop and leave thy offering unpresented to the Priest and betake thy self first to that person whom thou hast thus injured use means to reconcile him to make him friends with thee to obtain his pardon to work thy reconciliation with him and then come and complete thy intended atonâment 25. Agree with thine adversary quickly whilest thou art in the way with him lest at any time the adversary deliver thee to the judge and the judge deliver thee to the note n officer and thou be cast into prison Paraphrase 25. Lest he accuse and implead thee before the Judge 26. Verily I say unto thee Thou shalt by no means come out thence till thou hast paid the uttermost farthing Paraphrase 26. Out of prison till thou hast made full satisfaction such as the law prescribes for that trespasse done by thee whereas by a seasonable timely compounding of it it might have been done with some moderation And so may a timely reconciliation with thy neighbour whom thou hast injured and made thy accuser or adversary avert that punishment of God which from him as the Judge and avenger of all wrongs must otherwise be expected 27. Ye have heard that it was said by them of old time Thou shalt not commit adultery 28. But I say unto you that note o whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart Paraphrase 28. That he that looks lustfully that feeds his eye on any but his own wife though he satisfie not his flesh he that delights himself with beautiful faces gazes intemperately c. by that very lustful look hath for his part made himself guilty of adultery on her 29. And if thy right eye offend thee pluck it out and cast it from thee for it is profitable for thee that one of thy members should perish and not that thy whole body should be cast into hell Paraphrase 29. And be thy eye one instrument of ensnaring thee as the hand is another v. 30. never so useful or advantagious to thee thou hadst better have none then be ensnared by it And so for all other things if that which is most pretious to thee and useful as instrumental to the greatest uses and most gratefull delights be thereby a means of ensnaring thee in any sin or hindring thee in thy progresse of a holy or chast life deny thy self the use of that which yeilds thee together with that delight that damage also and the damage farre more considerable than the delight and Adultery being forbidden account it the most advantageous precept this of not feeding or pleasing the eye c. which when it is indulged to makes it so hard if not impossible to abstain from the fouler grosser sin at least in the heart the purity of which and not only of the outward members is strictly required by Christ v. 7. For it is much better for thee to want those delights or advantages at this present than that by the enjoying them thou shouldst plunge thy self body and soul into everlasting perdition 30. And if thy right hand offend thee cut it off and cast it from thee for it is profitable for thee that one of thy members should perish and not that thy whole body should be cast into hell Paraphrase 30. See v. 29. 31. note p It hath been said Whosoever shall put away his wife let him give her a writing of divorcement Paraphrase 31. He must is bound to 32. But I say unto you that whosoever shall put away his wife saving for the cause of fornication causeth her to commit adultery and whosoever shall marry her that is divorced committeth adultery Paraphrase 32. Is guilty of making 33. Again ye have heard that it hath been said by them of old time Thou shalt not forswear thy self but shalt perform unto the Lord thine oaths Paraphrase 33. And as v. 21. v. 27. that of v. 31. being but appendant to that of adultery and brought in as in a parenthesis I mention'd to you some of the commands of the Decalogue So now again another 34. But I say unto you swear not at all neither by heaven for it is Gods throne Paraphrase 34. All voluntary swearing though it be by a creature is wholly interdicted thee And though in involuntary those that are lawfully imposed by the Magistrate by way of adjuring or laying an oath upon thee thou mayest and art obliged in obedience to authority to swear by God himself yet in any other case thou art not to swear by any thing else though it be inferiour to God because being created by God it is he only that hath power over it and therefore it is not subjected to thy will to abuse or swear by it as for example 35. Nor by the earth for it is his footstool
punishment or destruction that will light upon that city shall be such that the destruction of Sodome shall appear to have been more tolerable then that See note on c. 3. c. 16. Behold I send you forth as sheep in the midst of wolves note f be ye therefore wise as serpents note g and harmlesse as doves Paraphrase 16. And therefore though ye may be allowed to be as prudent and wary as may be to preserve your selves because they among whom you goe are ravenous as wolves yet ye must most strictly preserve your mildnesse and meeknesse 17. But beware of men for they will deliver you up to the councels and they will scourge you in their synagogues Paraphrase 17. Your greatest danger will be from the Men as they are called 1 Pet. 2. 4. those you wott of of the Jewish Sanhedrin and Consistories for you shall be accused and brought before them who if your offences be not conceived capitall shall scourge you according to Deut. 25. 2. in their assemblies 18. And ye shall be brought before governours and kings for my sake for a testimony against them and the Gentiles Paraphrase 18. But if they desire to have you punisht capitally they will remove you from thence to the Roman governours requiring you to be put to death as 't was with Christ Joh. 18. 30. And this carrying you from the Jewish to the Heathen from one Tribunal to another will be a means to proclaim and testifie the Gospel to Gentiles as well as Jewes 19. But when they deliver you up take no thought how or what ye shall speak for it shall be given you in that same hour what ye shall speak 20. For it is not ye that speak but the Spirit of your Father that speaketh in you Paraphrase 19 20. Make no provision beforehand what answers ye shall give ye shall at the time be directed what answers to make And how suspicious soever ye may be of your own abilities yet this need not trouble you for God will enable you to speak that which is most sit and proper to be spoken by you and sure they that have God to enable and direct them need not fear they shall want answers 21. And the brother shall deliver up the brother to death and the father the child and the children shall rise up against their parents and cause them to be put to death Paraphrase 21. And one Christian at least such as pretend to be so shall accuse and deliver up another to the persecutors and forgetting all natural affection the nearest kindred shall mischief one another and cause them to be put to death See c. 24. 9 10. 2 Tim. 3. 3 4. 22. And ye shall be hated of all men for my names sake but he that note h endureth to the end shall be saved Paraphrase 22. And the Jews wheresoever you come shall persecute you for preaching of Christ but there is a fatall day approaching for these Jewes and they that in despight of all these persecutions v. 18 19 20 21 22. shall stick fast to their Christian profession they shall beside their crown in another world have a remarkable deliverance here out of that destruction which universally lighteth upon all others 23 But when they persecute you in this city flee ye into another For verily I say unto you You shall not have gone over the cities of Israel till the son of man be come Paraphrase 23. When they thus persecute you in one city you may flee to another and be assured from me that by that time you have gone through all the cities of the Jewes v. 6. this fatal day shall come upon your persecutors see note on h. 24. The disciple is note i not above his master nor the servant above his Lord. Paraphrase 24. How reasonable it is for you to expect this ill usage among men ye may judge by what ye see already and shall more largely hereafter discern to befall me The disciple cannot in reason expect to be better used then his master nor the servant then-his Lord. 25. It is enough for the disciple that he be as his master and the servant as his Lord If they have called the master of the house Belzebub how much more shall they call them of his houshold Paraphrase 25. The most that a disciple or servant can aspire to is to come to his masters perfection Lu. 6. 40. And if they have called me Belzebub how much reason have you to expect that they shall deal with you as with the wicked'st Apostates in the world revile you proportionably in your places and orders 26. Fear them not therefore for there is nothing covered that shall not be revealed and hidden that shall not be known Paraphrase 26. Be ye therefore courageous not terrified by any thing that can befall you this fear or foresight of the danger must not make you conceal any thing that I have taught you See Mar. 4. 22. 27. What I tell you in darknesse that speak ye in light and what ye hear in the note k eare that preach ye upon the house tops Paraphrase 27. And therefore what I say now in parables to you doe ye courageously publish to all and what I more privately impart to you as my disciples and not to the multitudes c. 5. 1. doe you stand on the top of the houses and proclaim from the battlements to the people in the streets as publickly as ye can 28. And fear not them which kill the body but are not able to kill the soul but rather fear him which is able to destroy both soul and body in hell Paraphrase 28. And never be afraid of any man armed with the most power or malice for the utmost he can doe is to kill your bodies but your souls he cannot touch And what an improvidence would it be in you if to escape those terrors ye should neglect your duty and so incurre that farre greater danger from God who hath imployed you whose punishments are farre more terrible casting unprofitable servants bodies and souls into eternal misery and torment 29. Are not two sparrows sold for a note l farthing and one of them shall not fall to the ground without your father Paraphrase 29. Besides consider that all the power of men whom ye can fear is restrained and bounded by God on whose messages you goe if he see it most for his glory and your good to permit them to kill you what reason can you have to be afraid of death and if he see it not fit thus to permit be confident they shall never be able to touch you 'T is not all the malice of men that can extend farther then Gods providence sees fit to permit and order even in the least matters 30. But the very hairs of your head are all numbred Paraphrase 30. God hath the knowledge and care and over-ruling of all the least things that belong to you or shall befall you 31.
Is 42. 1. whence these verses are taken which Prov. 8. 20 is rendred ãâã ãâã ãâã ãâã ãâã truth and signifies so when t is rendred ãâã ãâã ãâã ãâã ãâã judgement Jer. 5. 4. Psal 37. 6. and Job 3. and ãâã ãâã ãâã ãâã ãâã Isai 32. 26. and oftentimes ãâã ãâã ãâã ãâã ãâã righteousness which is all one with ãâã ãâã ãâã ãâã ãâã truth and so in Hesychius ãâã ãâã ãâã ãâã ãâã not as 't is false printed ãâã ãâã ãâã ãâã ãâã judgement signifies truth or else being rendred judgement it is to be taken in the same sense as if 't were rendred truth as indeed ãâã ãâã ãâã ãâã ãâã judgement is the title of the prime Christian virtue Righteousness or equity in judging Mat. 23. 23. And either way it here signifies the Gospel and so v. 20. also V. 20. A bruised reed The reed is the weak infirme man the bruising of that reed is his falling into sin and the flaxe on fire that is burning in the illychnium or lampe see Isa 43. 17. Jud. 15. 14. 16. 9. is the man again the smoaking flax ãâã ãâã ãâã ãâã ãâã is when the flame is out or burns darkly for want of oyle and yet there remains some fire in the flaxe and that smoakes or shines dimmely in stead of flaming and answerable to that is the man in whom Grace is decayed but yet not desperately or irrecoverably gone out some sparks of good being still left in him and this person in this estate Christ is so farre from destroying or triumphing over that he doth most tenderly cherish and labour to restore such an one in the spirit of meeknesse to a firme habit of Christian practise again This is Christs practise at his coming into the world as designing to plant not the unsinning legal perfect but the syncere Evangelicall righteousnesse through the world which is the meaning of the phrase that followes untill he bring forth or send forth judgment into victory the Hebrew Is 42. 3. is he shall bring forth and the word untill is taken out of v. 4. where the same sense is repeated again judgment again signifies the Gospel that is Christian Evangelicall righteousnesse see Note c. and though ãâã ãâã ãâã ãâã ãâã in the old Testament signifies for ever Lam. 5. 20. 2 Sam. 2. 26. Job 36. 7. Jer. 5. 3. Am. 1. 11. yet that is when it renders ãâã ãâã ãâã ãâã ãâã which signifies both to victory and to eternity but here seeming to be the Epitome or breviate of the following words v. 4. he shall not fail nor be discouraged it most probably signifies victoriously and notes that the Gospel shall be so set up over the world that he shall not faile or be discouraged that is either 1. the bruised reed shall not faile or be broken worse then it is nor the flaxe be discouraged or quench'd or else 2 dly the Messias shall not faile c. till he have set judgment on the earth that is till he have set up the profession of the Gospel in the world among the Heathen if the Jewes will not receive it By this rendring of it 't will appeare what is the meaning of ãâã ãâã ãâã ãâã ãâã in the Hebrew of Isaiah and ãâã ãâã ãâã ãâã ãâã for ãâã ãâã ãâã ãâã ãâã in the Septuagint sure that ãâã ãâã ãâã ãâã ãâã judgement in truth should be set for true judgement and rendred so he shall bring forth true judgment and and so 't will remain that ãâã ãâã ãâã ãâã ãâã shall be the summe of the following words v. 4. he shall not faile nor be discouraged till he have set judgment on the Earth and so the consequents both in Isaiah and here will be the same There and the Isâles shall wait for his law here and in his name shall the Gentiles trust Ib. Not breake It is the custome of all writers very frequent in the sacred dialect to use phrases whereby they understand much more then they doe expresse an example of it we have in this verse out of the Prophet where Christs not breaking the bruised reed signifies his great mercy and kindnesse in repairing and restoring and curing the bruised weakling and so his not quenching the smoaking flax is his enlivening quickening enflaming that fire or spark of grace or goodnesse which was almost quench'd So ãâã ãâã ãâã ãâã ãâã idle word v. 36. is much more then idle vain even blasphemous speeches So Eph. 5. 11. where the Gentile foule abominations taken up by the Gnosticks are called ãâã ãâã ãâã ãâã ãâã unprofitable works of darknesse meaning surely not that they brought in no profit or advantage but the greatest danger and mischief in the world So ãâã ãâã ãâã ãâã ãâã is a wicked and not only an unprofitable servant So in Philoxenus's Glossary Nequam ãâã ãâã ãâã ãâã ãâã and Nequitia ãâã ãâã ãâã ãâã ãâã and so in Cyrils Greek Glossary So in Hesiod ãâã ãâã ãâã ãâã ãâã an unprofitable man is he that neither understands himself nor heeds others the most sencelesse wretchlesse person Of the same nature is illaudatus unpraised in Latine of which see A. Gellius l. 2. c. 6. where he proves that word to signifie omnium pessimum ac deterrimum the worst and basest of all And so l. 7. c. 11. he makes ãâã ãâã ãâã ãâã ãâã riotous intemperate unprofitable uselesse ill-mannerd detestable to be all one the interpretation of the Latine Nequam a wicked man but literally good for nothing So ãâã ãâã ãâã ãâã ãâã which properly signifies without law and ãâã ãâã ãâã ãâã ãâã a breach or commission against the law is oft set to signifie the highest degree of obdurate prophane sinning 2 Thess 2. 8. being there spoken of Simon Magus the most blasphemous apostate So though ãâã ãâã ãâã ãâã ãâã literally signifies to transgresse and may belong to the least sin as being a variation from the strict rule of the Law yet ãâã ãâã ãâã ãâã ãâã he that transgresses 2 Jo. 9. and so ãâã ãâã ãâã ãâã ãâã transgressor since the solemn title of Julian signifies an Apostate So 2 Tim. 3. 3. ãâã ãâã ãâã ãâã ãâã those which doe not love the good is set to expresse the most virulent haters of the orthodox pious Christians So 1 Cor 13. 6. where 't is set down as the character of the charitable man ãâã ãâã ãâã ãâã ãâã he rejoyceth not in iniquity the meaning is he is very much troubled and sorrowfull so v. 5. ãâã ãâã ãâã ãâã ãâã the charitable man is not puft up signifies much more then so that he is extremely humble So in the third commandement of the Decalogue where 't is said of the perjured person that the Lord will not hold him guiltlesse that sure signifies that God will look on him and deal with him as a most guilty punishable person And so 1 Pet. 1. 18. ãâã ãâã ãâã ãâã ãâã vain conversation is most
and found the colt tyed by the dore without in a place where two ways met and they loose him 5. And certain of them that stood there said unto them What do ye loosing the colt 6. And they said unto them even as Jesus had commanded and they let them goe 7. And they brought the colt to Jesus and cast their garments on him and he sate upon him Paraphrase 7. See Note on cap. 5. a. 8. And many spread their garments in the ways and others cut down branches of trees and strewed them in the way 9. And they that went before and they that followed cryed saying Hosanna blessed is he that cometh in the name of the Lord. Paraphrase 9. the Messias whose coming is prohecyed of and so long expected See Note on Mat. 11. a. and Mat. 21. 9. 10. Blessed be the kingdome of our father David that cometh in the name of the Lord Hosanna in the highest Paraphrase 10. that kingdome of David our father or of Christ typified by him which hath been prophecyed of and expected as future and is now ready to begin we acknowledge thee O Lord in the highest heavens See Note on Mat. 21. a. 11. And Jesus entred into Jerusalem and into the Temple and when he had looked round about upon all things and now the even tide was come he went out unto Bethany with the twelve Paraphrase 11. having cured the lame c. Mat. 21. 14. c. at even he retired to Bethany to lodge there with his disciples 12. And on the morrow when they were come from Bethany he was hungry 13. And seeing a figtree afarre off having leaves he came if haply he might find any thing thereon and when he came to it he found nothing but leaves for the time of figs was note a not yet 14. And Jesus answered and said unto it No man eat frult of thee hereafter for ever And his disciples heard it Paraphrase 13 14. And being so he espied afar off a figtree full of leaves and went to see if there were any fruit on it and when he came he found no one fig nor any thing but leaves on it the year being it seems unseasonable for that fruit and therefore being willing to shew a miracle on a fruitlesse tree which had nothing but leaves to be destroyed by his curse he said unto it This tree shall never bear more fruit but shall wither and dry up presently Which sentence of Christ if it be applyed as an embleme to men that bear no fruit it will then signifie that they which professe piety which is answerable to bearing of leaves must never be found without fruit If they be Christ will visit them and subtraction of grace and destruction will be their portion the one following upon the other as the instant withering here upon the word of Christ But the most pregnant meaning of it is that the Jews which were just like that leafy tree without any kind of degree of fruit on it as this time when Christ came from heaven to call for it should suddainly be destroyed 15. And they come to Jerusalem and Jesus went into the temple and began to cast out them that sold and bought in the temple and overthrew the tables of the money-changers and the seats of them that sold doves Paraphrase 15. in the court of the Gentiles which the Jews were more willing to profane see Note b. and overturned the tables c See Note on Mat. 21. b. 16. And would not suffer that any man should carry any vessel through the temple 17. And he taught saying unto them Is it not written My house shall be called note b of all nations The house of prayer but ye have made it a den of thieves Paraphrase 17. shall be an holy place set apart for all the people of the world to worship me in but you have tranformed it into a receptacle for cheats to reside in See Note on Mat. 21. c. 18. And the Scribes and chief priests heard it and sought how they might destroy him for they feared him because all the people was astonished at his doctrine Paraphrase 18. for resolving nto to be instructed or reformed by him not to receive the reformation brought from heaven they were yet afraid that something would come of it derogatory to their authority for the whole multitude of men that heard him look'd on him with admiration 19. And when even was come he went out of the city 20. And in the morning as they passed by they saw the fig tree dryed up from the roots Paraphrase 20. went again from Bethany to Jerusalem Mat. 21. 20. 21. And Peter calling to remembrance saith unto him Master behold the fig tree which thou cursedst is withered away 22. And Jesus answering saith unto them Have faith in God Paraphrase 22. to the disciples Beleive in God 23. For verily I say unto you that whosoever shall say unto this mountain Be removed and be thou cast into the sea and shall not doubt in his heart but shall beleive that those things which he saith shall come to passe he shall have whatsoever he saith Paraphrase 23. For I have given that power to you that if any of you in the fear of God with full confidence of faith without all mixture of doubting shall set upon any the greatest difficulty though as great as the removing of a mountain and assuredly beleive that through the strength and power of God in Christ it shall be done ãâã shall doe whatsoever he will 24. Therefore I say unto you What things soever ye desire when ye pray beleive that ye receive them and ye shall have them Paraphrase 24. This is to be undertaken by you not upon confidence of your own strength but by humble prayer to God and whatsoever you shall thus pray for beleiving that I will according to my promise grant it to you that ye shall be sure to receive from me 25. And when ye stand praying forgive if ye have ought against any that your father also which is in heaven may forgive you your trespasses Paraphrase 25. But for the obtaining this certain return to your prayers the other conditions which have formerly been required see Mat. 6. 14. to make mens prayers effectual must be observed by you Namely that whensoever you pray for any thing to be granted you by God you put all malice from you and be filled with all charity even to your enemies that God may in like manner deale with you 26. But if you doe not forgive neither will your father which is in heaven forgive your trespasses Paraphrase 26. And if you doe not so there is no expectation that any prayer of yours whether for pardon of sin or any thing else shall be heard and granted by God 27. And they come again to Jerusalem and as he was walking in the temple there come to him the chief Priests and the Scribes and the Elders
ãâã ãâã ãâã repentance and remission of sins must be preach'd to all nations From whence not onely appears that ãâã ãâã ãâã ãâã ãâã in this place is all the Gentiles but a very fit occasion is offered of interpreting the same phrase again in a very hard place Rom. 8. 22. and 1 Pet. 2. 13. which we shall referre to be explain'd more at large on those chapters Some ground of the use of the phrase in this sense seems to be taken from the Hebrew which uses ãâã ãâã ãâã ãâã ãâã which signifies creatures properly for men as being the most excellent creatures And so the Arabick also as appears by one of their Geographers who speaking of cities often saith that there are in it many ãâã ãâã ãâã ãâã ãâã that is literally ãâã ãâã ãâã ãâã ãâã creatures but clearly signifies men and so ãâã ãâã ãâã ãâã ãâã every creature is all men in opposition to the Jewes that is not only they but all other nations of men beside V. 18. They shall take up serpents This seems to be prophecied of by that Sibyll out of which Virgil had learnt the substance of that verse of his Occidet serpens fallax herba veneni Occidet The serpent shall die and the deceitfull poisonous herbe that is shall lose their efficacy The Gospel according to S. LUKE CHAP. I. 1. FOrasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely note a believed among us Paraphrase 1. which have in these late years been so illustriously acted among us 2. Even as they delivered them unto us which from the beginning were eye-witnesses and note b ministers of the word Paraphrase 2. Instruments and actors of those things which were the subject matter of this following history 3. It seemed good to me also having had perfect understanding of things from the very first to write unto thee in order most note c excellent Theophilus Paraphrase 3. I thought fit also having gotten exact knowledge of the several passages to set them down by way of history 4. That thou mightst know the certainty of those things wherein thou hast been instructed Paraphrase 4. That thereby thou mayest be confirmed in the belief of those things which are supposed to have been taught thee and received by thee to prepare thee for baptisme viz. the principles of Christianity 5. There was in the daies of Herod the king of Judea a certain priest named Zacharias of the note d course of Abia and his wife was of the daughters of Aaron and her name was Elizabeth Paraphrase 5. of the family of Abia ãâã Chron. 24. 10. that is of the eighth of the 24. courses of the Priests which ministred in the temple by their weekes 6. And they were both righteous before God walking in all the commandements and ordinances of the Lord blamelesse Paraphrase 9. sincere upright persons which so lived in obedience to Gods will in all matters of duty without indulgence in any known sinne and to all the Jewish observances as with Gods mercifull allowance to humane frailties is sure to be acceptable in Gods sight 7. And they had no child because that Elizabeth was barren and they both were now well stricken in years Paraphrase 7. And they were childlesse in the same manner as Abraham was for beside the barrennels of the wife they were both of an age conceived to be past child-bearing 8. And it came to passe that while he executed the priest's office before God in the order of his course 9. According to the custome of the priests office his lot was to burn incense when he went into the Temple of the Lord. Paraphrase 9. it was his course to go into the Sanctuary and offer incense there 10. And the whole multitude of the people were praying without at the note e time of incense Paraphrase 10. And while the Priest offered incense within the people according to the custome were praying without 11. And there appeared unto him an Angel of the Lord standing on the right side of the altar of incense 12. And when Zacharias saw him he was troubled and fear fell upon him 13. But the Angel said unto him Fear not Zacharias for thy prayer is heard and thy wife Elizabeth shall bear thee a son and thou shalt call his name John Paraphrase 13. thy prayer for the people joyned with the incense Lev. 16. 17. and for the whole world as Josephus and Philo say is now most effectually heard God meaning now suddenly to send the Messias and before him his forerunner who shall be born of thy wife Elizabeth and called John 14. And thou shalt have joy and gladnesse and many shall rejoyce at his birth Paraphrase 14. And this birth of a son to thee in thy old age by a barren wife shall not only be matter of joy and exultation to thee but to many others also all that expect the Messias shall rejoyce at this coming of Elias his forerunner 15. For he shall be great in the sight of the Lord and shall drink neither wine nor strong drink and he shall be filled with the holy Ghost even from his mothers womb Paraphrase 15. For he shall be a very eminent person abstaining after the manner of the Nazarites and the power of the holy Ghost shall be discern'd to be upon him very early v. 80. 16. And many of the children of Israel shall âe turn to the Lord their God Paraphrase 16. And being a Preacher of repentance to the Jewes he shall work upon many of them and bring them to repentance and new life 17. And he shall go before him in the spirit and power of Elias to turn the hearts of the fathers to the children and the disobedient to the note f wisdome of the just to make ready a people prepared for the Lord. Paraphrase 17. And he shall go before the Messias as his harbinger with the same affections of zeal and courage against sinne see note on ch 9. d. of earnest calling for repentance and reproving even Herod himself and with the same authority and prophetick power which toward Ahab was observable in Elias to whom he hath a greater resemblance then to any of the old Testament to work an universall reformation among the Jewes to bring them to the minding of those things which tend to true justice and not only of externall legall observances to sincere reformation and change of all their evil waies and so fit men to receive Christ on his conditions and to render themselves capable of his mercies 18. And Zacharias said unto the Angel Whereby shall I know this for I am an old man and my wife well stricken in years Paraphrase 18. my wife beside that she hath all her time been barren grown in years also past bearing of children 19. And the Angel answering said unto him I am Gabriel that stand in the presence of God and am sent to speak unto
there shall be a performance of those things which were told her from the Lord. Paraphrase 45. Thy beliefe v. 38 of that message which the Angel delivered unto thee from God v. 28. and 36. shall never be repented of by thee for it shall certainly be performed in every particular exactly 46. And Mary said My soul doth magnifie the Lord 47. And my spirit hath rejoiced in God my âaviour Paraphrase 46 47. Upon this Mary also brake out into a divine hymne of thanksgiving to God saying All the faculties of my soule my affections and my rationall faculty have all reason to blesse and praise the name of God 48. For he hath regarded the low estate of his hand-maiden for behold from henceforth all generations shall call me blessed Paraphrase 48. For he hath done an honour the greatest that was ever done to any to me the unworthiest of all his servants In which respect all posterities shall look upon me as the happiest person the most highly dignified by God of any 49. For he that is mighty hath done to me great things and holy is his name Paraphrase 49. For the omnipotent God of heaven hath honoured me above imagination his name be blessed for it 50. And his mercy is on them that fear him from generation to generation Paraphrase 50. And his mercy and gracious acceptance and abundant kindnesse is to those that serve and obey him humbly from time to time to all eternity 51. He hath shewed strength with his arm he hath scattered the proud in the imagination of their hearts Paraphrase 51. Whereas the proud and great designers of the world are so farre from being favoured that they are opposed and confounded by him 52. He hath put down the mighty from their seates and exalted them of low degree Paraphrase 52. Nothing is more ordinary with him then to debase the lofty Atheist and to advance the humble person though of never so low degree 53. He hath filled the hungry with good things and the rich he hath sent empty away Paraphrase 53. The poor that calls to him is replenisht by him and the rich man that trusts in his wealth is often brought to beggery 54. He hath holpen his servant Israel in remembrance of his mercy 55. As he spake to our fathers to Abraham and to his seed for ever Paraphrase 54 55. He hath now perform'd his promise to Abraham and to his seed hath exhibited to them the Jewes and all the believing world that great promised mercy and so made a provision for them which shall never fail sent the Messias the Saviour of the world so long expected a mercy that shall never be taken away from us 56. And Mary abode with her about three moneths and returned to her own house 57. Now Elizabeths full time came that she should be delivered and she brought forth a son 58. And her neighbours and her cousins heard how the Lord had shewn great mercy upon her and they rejoiced with her Paraphrase 58. God had shewn a miracle of mercy to her in giving her a child thus in her old age and when she had been barren so long 59. And it came to passe that on the eight day they came to circumcise the child and they called him Zacharias after the name of his father Paraphrase 59. on the eighth day whereon it was the custome to circumcise children and to give them names the kindred and neighbours met to that purpose and they intended to call him by his fathers name Zachary 60. And his mother answered and said Not so but he shall be called John Paraphrase 60. and Elizabeth being also inspired by God v. 41. and having by that means received knowledge of the name appointed by God and not from her husband who was now dumb and so had been ever since the Angel spake to him v. 22. see Titus Bâstrensis p. 771. B. 61. And they said unto her There is none of thy kindred that is called by this name 62. And they made signes to his father how he would have him called 63. And he asked for a writing table and wrote saying His name is John and they marvailed all 64. And his mouth was opened immediatly and his tongue loosed and he spake and praised God Paraphrase 64. and his tongue restored to him as before 65. And fear came on all that dwelt round about them and all these sayings were noised abroad throughout all the hill-countrey of Judaea Paraphrase 65. And great astonishment and reverence 66. And all they that heard them laid them up in their hearts saying What manner of child shall this be and the hand of the Lord was with him Paraphrase 66. Certainly this child will prove some notable person And God in a speciall manner was present to him to assist and prosper him 67. And his father Zacharias was filled with the holy Ghost and note n prophecyed saying Paraphrase 67. And Zachary by especiall motion of the Spirit of God coming on him sung this hymne 68. Blessed be the Lord God of Israel for he hath visited and redeemed his people Paraphrase 68. hath performed his promise often mentioned see Gen. 21. 1. and 50. 24. Exod. 3. 16. and 4. 31. of visiting and bringing Israel out of Aegypt in this spirituall as formerly he did by way of temporall deliverance and by the Christ the Messias now to be born hath 69. And hath raised up an note o horne of salvation for us in the house of his servant David Paraphrase 69. a King a Ruler and eminent deliverer for his people and although the kingdome be not a secular one yet is he to be borne of Davids family 70. As he spake by the mouth of his holy prophets which have been since note p the world began 71. That we should be saved from our enemies and from the hands of all that hate us 72. To performe the mercy promised to our fathers and to remember his holy covenant Paraphrase 72. the promises made to our fathers wherein not only they but especially their seed was concerned Gen. 22. 16. 73. The oath which he sware to our father Abraham 74. That he would note q grant unto us that we being delivered out of the hands of our enemies might serve him note r without fear 75. In holinesse and righteousnesse before him all the days of our life Paraphrase 74 75. give us power ability grace that we being secured and rescued from danger of enemies might obey and attend him in a sincere performance of all duties toward God and man and cheerfully and constantly persevere therein 76. And thou child shalt be called the Prophet of the highest for thou shalt go before the face of the Lord to prepare his wayes Paraphrase 76. And this John shall be a prophet of God foretelling judgments on the nations if they repent not speedily or rather of an higher ranke pointing out Christ see Mat. 11. note d. and as his forerunner by the preaching of
raise up the Christ to fit on his throne which is distinctly parallel to this V. 70. The world ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã Ã secule ordinarily used and accordingly ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã or sometimes for brevity sake ãâã ãâã ãâã ãâã ãâã which the Septuagint render ãâã ãâã ãâã ãâã ãâã and sometimes ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã signifies the first number of the second division this world from the creation till the day of doom as Luk. 20. 34. ãâã ãâã ãâã ãâã ãâã the children of this age the men of this world opposed to ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã the world to come and that world or age it is oft call'd ãâã ãâã ãâã ãâã ãâã simply also as Joh. 6. 51 58. he shall live ãâã ãâã ãâã ãâã ãâã which we render for ever or to that age to come which is eternal And from this notion of the word ãâã ãâã ãâã ãâã ãâã it is peculiarly that the word ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã in seculum should be changed into ãâã ãâã ãâã ãâã ãâã from age to age i. e. from this age to the next So we find it in c. 9. of Cod. Berachoth c. ãâã ãâã ãâã ãâã ãâã In all the conclusions of benedictions they were wont to say ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã from the age from the beginning of the world as ãâã ãâã ãâã ãâã ãâã here signifies is now and ever shall be world without end i. e. now in this world and ãâã ãâã ãâã ãâã ãâã to that world which shall never end V. 74. Grant The word ãâã ãâã ãâã ãâã ãâã with an Infinitive mood after it as here ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã I will give to eat or drink i. e. power to do so c. 3. 21. ãâã ãâã ãâã ãâã ãâã I will give the priviledge or favour to sit So the Passive ãâã ãâã ãâã ãâã ãâã in like manner c. 6. 4. ãâã ãâã ãâã ãâã ãâã c. 13. 7. ãâã ãâã ãâã ãâã ãâã and v. 15. ãâã ãâã ãâã ãâã ãâã it was given to receive to do to give and so c. 16. 8. and 19. 8. where the word ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã Gods remembring his covenant v. 72. Elizabeth signifies the oath of God and to that referres ãâã ãâã ãâã ãâã ãâã the oath which he sware And John signifies the free gift or grace of God and to that referres the ãâã ãâã ãâã ãâã ãâã the giving deliverance and grace to serve him in sincere
diligence and if thou art not thus ready to set out with me if thou either pretendest or really hast such kindnesse to thy former course and what thou hast left at home as to take thee off one day from my service thou art not worthy of the dignity and advantages of a Christian life art no competent judge of them nor consequently fit for a disciple of mine Annotations on Chap. IX V. 8. Appeared The word ãâã ãâã ãâã ãâã ãâã appeared seems here to be taken for ãâã ãâã ãâã ãâã ãâã was come So 't is evidently in 2 Mac. 7. 22. ãâã ãâã ãâã ãâã ãâã I know not how ye came into my wombe So the Scholiast of Theocritus ãâã ãâã ãâã ãâã ãâã appearing signifies coming So Plato in the beginning of his Protagoras ãâã ãâã ãâã ãâã ãâã that is whence comest thou Socrates So Chrysostome ãâã ãâã ãâã ãâã ãâã thou canst not come to the city which is above V. 12. Lodge ãâã ãâã ãâã ãâã ãâã properly signifies among Mariners ãâã ãâã ãâã ãâã ãâã to come back and retire from the sea to the haven and from thence 't is applied to travailers that betake themselves to their inne which is therefore called ãâã ãâã ãâã ãâã ãâã because the man and the beast there layed down his lading and so 't is generally to refresh ones self ãâã ãâã ãâã ãâã ãâã saith Phavorinus out of Hesychius V. 31. Decease That Christs ãâã ãâã ãâã ãâã ãâã here signifies his death and going out of this world will be acknowledged 1. by the use of a parallel phrase to this sense Joh. 13. 1. where his death is call'd ãâã ãâã ãâã ãâã ãâã a passing out of this world typified there by the Pasch in the beginning of the verse and that we know was instituted as a commemoration of the Exodus or going out of Aegypt 2ly by S. Peters using it of himself 2 Pet. 1. 15. to signifie his departure before express'd by the laying down his tabernacle v. 13. But that it is here also in a more solemn sense of somewhat a greater latitude may appear by this that the ãâã ãâã ãâã ãâã ãâã of Christ is here said to be the subject of the discourse betwixt Elias and Moses and Christ upon mount Tabor And what the matter of that discourse was hath been set down at large from sufficient evidences Note on Mat. 17. a. viz. the coming of the great and terrible day of the Lord Malac. 4. 5. before which Elias was first to come Which being there sufficiently manifest and explained to denote the approaching destruction of the obstinate unbelieving Jews may farther be cleared by another place wherein 't is mention'd what the subject of this discourse was that of S. Peter that was present at this vision 2 Pet. 1. 16. where he affirmes that at his being on the mount Tabor with Christ he had a revelation concerning that which was the matter of that whole Epistle of his the power and coming of Jesus Christ which what it signifies in divers places of the New Testament viz. a middle second coming of Christ upon the Jews hath been shewn at large Note on Mat. 24. b. And so again 1 Pet. 5. 1. when he saith he was a witness of Christs sufferings and a partaker of the glory which should be revealed that latter seems to referre to his presence at the transfiguration where this glory that was to follow Christs sufferings was represented to him and two other disciples To which purpose 't is also observable in what sense we find the word ãâã ãâã ãâã ãâã ãâã used Heb. 11. 22. and in the title of the second book of Moses to denote the departure of the Israelites out of Aegypt to Canaan And accordingly in S. Judes Epistle which is but the Epitome of and parallel to that 2d of S. Peter where S. Peter saith 2 Pet. 1. 15 16. I will endeavour to put you in mind of these things that is of this power and coming of our Lord which he had made known to them he hath these words v. 5. I would put you in mind that the Lord having delivered the people of Israel out of the land of Aegypt destroyed those that did not believe Which referring to that ãâã ãâã ãâã ãâã ãâã Moses's bringing the Israelites out of Aegypt supposes that to be an image or resemblance of that coming of Christ that is of what Christ should now do within a while viz. that being gone out of the world and by that means of his death having brought his people out of their captivity he should not onely overwhelm his enemies the Jews like Pharaoh and the Aegyptians but withal destroy the wicked impure Gnostick Christians like the disobedient Israelites in the wildernesse And that this as it may properly be contain'd under the word ãâã ãâã ãâã ãâã ãâã so was the thing that Saint Luke meant here by it may probably appear 1. by the agreeablenesse of it and by the Evangelists referring it it came to passe saith he after these words about 8 dayes that Jesus took Peter and John c. v. 28. to the discourse immediately precedent for the expressing of which as by an Embleme the transfiguration seems to have been designed which is all to that purpose of preserving the believers that take up Christs crosse and destroying all such who as the Gnosticks afterward and those that were corrupted by them should be most careful to preserve their lives 2ly by the mention of Jerusalem where all this was to be fulfill'd first Christ to die there then all these glorious works of God to be shewn upon that people in destroying the unbelievers and the ãâã ãâã ãâã ãâã ãâã the disobedient provokers Heb. 3. 12 16 18. among them and preserving the sincere pure persevering faithful Christians in the midst of that destruction These arguments do not pretend to demonstrate but have been added ex abundanti to that one ground laid Mat. 17. Note a. onely as probabilities concurring with that which is there evidenced To this may be added an observation of S. Chrysostomes ãâã ãâã ãâã ãâã ãâã Our Lord Jesus Christ calls his coming in the fleshby this title of ãâã ãâã ãâã ãâã ãâã or going out citing Mat. 13. 3. of the Sower going out and Iohn 16. 28. of his having come out from the father and the same again o ãâã ãâã ãâã ãâã ãâã Christ fitly calls his coming ãâã ãâã ãâã ãâã ãâã Which observation if it have any force in it then may this other middle coming of Christ to the destruction of the Jews so often styled ãâã ãâã ãâã ãâã ãâã the coming of the Lord and of Christ be as fitly here express'd by ãâã ãâã ãâã ãâã ãâã not the going away or departure from this earth but his coming in power and vengeance from heaven a consequent of his Ascension thither On this place of S. Chrysostome the learned Andrew Downes observes that the Hebrews expresse ãâã ãâã ãâã
ãâã ãâã and ãâã ãâã ãâã ãâã ãâã any administration or discharge of any office by going in and going out Which if it be applyable to the latter of them taken alone as it is both here and in that place of S. Chrysostome then 't is a farther account of the propriety of this sense which I have affix'd to it this coming of Christ to the destruction of his crucifiers being an eminent act of administration of his regal office and thence oft called the kingdom of God in the executing judgement on such traiterous opposers of his kingdom V. 51. Received up ãâã ãâã ãâã ãâã ãâã here applyed to Christ may possibly belong to his assumption up to heaven out of this world which then might be said to draw near but 't is somewhat more probable that it should signifie his Crucifixion which was to be at Jerusalem toward which place he is here said to go because his time was come And to this the expression agrees which is used by Christ Joh. 12. 32. ãâã ãâã ãâã ãâã ãâã if I be lifted up which the text saith was a testification of the kind of his death that is of his crucifixion and indeed the Syriack word for the Crosse being ãâã ãâã ãâã ãâã ãâã from ãâã ãâã ãâã ãâã ãâã to erect or lift up noting the tignum or palus which was in sublime erectus to be crucified in the Syriack expression will be to be exalted or lifted up V. 55. Spirit The word ãâã ãâã ãâã ãâã ãâã Spirit is very diversely taken in the New Testament 1. sometimes with the addition of ãâã ãâã ãâã ãâã ãâã God or Christ or ãâã ãâã ãâã ãâã ãâã holy and sometimes without it for the eternal Spirit of God the holy Ghost the third person in the sacred Trinity Mat. 28. 19 into which we are baptized And from thence 2dly for the graces and gifts of that Spirit whether those that are of use to all sorâs of men as the Spirit of supplication Zach. 12. 10. that is zealous ardent prayer and accordingly we read of praying ãâã ãâã ãâã ãâã ãâã Ephes 6. 18. in or with the Spirit and Iude 20. with the addition of ãâã ãâã ãâã ãâã ãâã in or with the holy Spirit praying as those do that are by the Spirit of God enabled or raised to perform this duty with some ardency So Eph. 5. 19. being filled with the Spirit in opposition to being drunk with wine is expressed by speaking in Psalms and hymnes and spiritual songs in or with the heart zealously and cordially Or whether those which belong not to all but onely to those which are thus to be qualified for any office whether Regal or Prophetick or Evangelical So the Spirit of prophecy Act. 2. 18. and the double portion of Elias's Spirit that is the right as of primogeniture of succeeding him in his prophetick office So 1 Cor. 14. 12. ãâã ãâã ãâã ãâã ãâã zealous of Spirits that is of those gifts of tongues c. that were given the Apostles for the planting of the Gospel So v. 2. he that speaks with tongues ãâã ãâã ãâã ãâã ãâã speaks in an hidden unintelligible manner by that gift of tongues see v. 19. and 23. for no man heares that is understands him and in the same sense v. 14. my Spirit that is my gift of tongues prayeth I make use of that gift which no body but my self understands c. 3 ly 'T is taken for an Angel whether good or bad good Revel 1. 4. bad Mar. 1. 23. 5. 2. and unclean that is diabolical or evil spirit as appeareth v. 9. From the ambiguity of which it is that ãâã ãâã ãâã ãâã ãâã 1 Cor. 12. 1. is taken in the latitude both for those that are acted with an evil and which are inspired with a good Spirit the Spirit of God which is looked on as a fountain of all supernatural revelations 1 Cor. 2. 12. and opposed there to the spirit of the world that which the world knows or can reveal to us see Note on Rom. 9. a. To this I suppose must be reduced another notion not farre distant wherein the word Spirits signifies teachers pretenders to inspiration from God whether truely or falsly so 1 Ioh. 4. 1. Believe not every spirit but trie the spirits whether they be of God Give not heed to every teacher but examine all such pretenders whether they be truely of God or no for as it followes many false prophets have gone out into the world where those false prophets are one sect of those spirits which must be examined So v. 2. by this ye know the spirit of God that is a truely inspired teacher sent by God Every spirit which confesses Jesus Christ which is come in the flesh is from God And v. 3. Every spirit which confesseth not c. the spirit again is the teacher for to him onely it belongeth to confesse or not confesse And this is that of Antichrist the Antichristian teachers which cometh and now is in the world which cannot be affirmed again but of a person Which is yet more manifest v. 5. They are from the world ãâã ãâã ãâã ãâã ãâã in the Masculine therefore they speak from the world and the world heareth them You are from God he that knoweth God heareth you Where the spirits before are now described as teachers worldly or divine and again expressed in the end of ver 6. by the Spirit of truth and the spirit of errour either orthodox or erroneous seducing teachers the latter of which are distinctly called ãâã ãâã ãâã ãâã ãâã deceivers or impostors 2 Ioh. 7. and those with the same character affix'd to them that belonged to the spirits which were not of God 1 Ioh. 4. 3. From whence it will be most reasonable to interpret the ãâã ãâã ãâã ãâã ãâã seducing spirits 1 Tim. 4. 1. of persons also though the doctrines of devils that are joyned with them would incline to interpret them of doctrines taught by such 4 ly 'T is taken sometimes for an apparition the shape or seeming of a body without any real corporeity in it So Luk. 24. 37 39. ãâã ãâã ãâã ãâã ãâã they thought they saw a spirit for which Mat. 14. 26. and Mar. 6. 49. ãâã ãâã ãâã ãâã ãâã a phantasme is used 5 ly It is taken for the spirit of man the supreme diviner faculty opposed to the body of flesh Gal. 5. 17. 1 Thess 5 23. and set higher then ãâã ãâã ãâã ãâã ãâã the soul common to man with other sensitive creatures So 1 Cor. 2. 11. the spirit of a man that is in him to which it belongeth to search to the secrets and bottome of him So 1 Pet. 3 19. ãâã ãâã ãâã ãâã ãâã are the spirits and souls of men of the meaning of which place see Note on 1 Pet. 3. f. So Ioh. 6. 63. the spirit that enliveneth is the soul that animates the body as Jam. 2. 26. And from
these escapers the Jews that expected the Messias and the Church of the Gentiles the latter of which having called ãâã ãâã ãâã ãâã ãâã the multitude of them that escape of the Gentiles he straight interprets by ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã be ye saved from this crooked generation where the importance of the ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã v. 8. Repent For when S. Peter had said Repent 't is added that in many other words he admonished them saying ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã having the beginning of being saved is set to expound a former phrase ãâã ãâã ãâã ãâã ãâã they that begin to be instructed And accordingly in Zaleucus in his prooem to his Laws where ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã they that willingly entertained the word there is but a paraphrase of ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã there saved out of the crooked generation and in a parallel phrase ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã the saved are believers they that embrace the Gospel and are opposed to ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã unbelievers v. 4. unlesse perhaps ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã may be those penitent believers endued with a higher degree of grace from heaven But that ãâã ãâã ãâã ãâã ãâã signifies no more then the unbelieving Jews that continued in their unbelief and so by proportion ãâã ãâã ãâã ãâã ãâã the contrary may farther appear by an ancient place in Clemens where ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã c. ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã will sufficiently be cleared in all the places of the New Testament and for the notion of the verbe ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 1 Cor. 3. 15. as one that escapes out of the fire ãâã ãâã ãâã ãâã ãâã losing much in his passage but himself escaping ãâã ãâã ãâã ãâã ãâã 1 Pet. 3. 20. either through or from the water and ãâã ãâã ãâã ãâã ãâã scarcely escape 1 Pet. 4 18. and ãâã ãâã ãâã ãâã ãâã
For I have five brethren that he may testifie unto them lest they also come into this place of torment Paraphrase 28. give an account of my condition and with it some seasonable needful exhortation 29. Abraham saith unto him They have Moses and the Prophets let them hear them 30. And he laid Nay father Abraham but if one went unto them from the dead they will repent Paraphrase 30. though they are not moved with the hearing Gods law and denunciation of the Prophets being so familiar with them yet a messenger from the dead which shall testifie his owne sight or knowledge may probably work upon them to believe what he saith and to be warned and reformed by it 31. And he said unto him If they hear not Moses and the prophets neither will they be perswaded though one rose from the dead Paraphrase 31. But Abraham answered him with a quite contrary affirmation That they which by the knowledge of their duty delivered by Moses and the denunciations of the Prophets are not wrought on or brought to obedience or amendment of life would not in any probability be wrought on by a narration of one that came to them from the dead There being more reason to perswade any rationall man that the Scriptures are true and worth our heeding or that being supposed as among the Jews it was that upon that one motive delivered in them he should reform and amend his life then there would be to trust or believe him that should bring a message from the dead to any man on the earth and to forsake an habit of sinne upon that motive Annotations on Chap. XVI V. 8. Vnjust steward What is meant by ãâã ãâã ãâã ãâã ãâã unrighteousnesse in the 8. v. may be conjectured by the use of the same word v. 9. and the meaning of both I conceive it to be fetch'd from some observations in the Hebrew tongue as first that ãâã ãâã ãâã ãâã ãâã just and ãâã ãâã ãâã ãâã ãâã true are taken in the same sense by the sacred writers therefore Hesychius explaines ãâã ãâã ãâã ãâã ãâã true distinctly by ãâã ãâã ãâã ãâã ãâã just that ãâã ãâã ãâã ãâã ãâã is rendred by the Septuagint ãâã ãâã ãâã ãâã ãâã justice Gen. 24. 49. and Isa 38. 19. and consequently that ãâã ãâã ãâã ãâã ãâã unjust and ãâã ãâã ãâã ãâã ãâã true are directly opposite one to another Thus they are set in this place v. 11. and Joh. 7. 18. ãâã ãâã ãâã ãâã ãâã is express'd by ãâã ãâã ãâã ãâã ãâã there is no unrighteousnesse that is falsnesse in him and therefore must be resolved to signifie both of them in a notion wherein they are thus contrary one to another And so indeed ãâã ãâã ãâã ãâã ãâã unjust and ãâã ãâã ãâã ãâã ãâã deceitfull appeare to be all one by comparing Mal. 2. 6. ãâã ãâã ãâã ãâã ãâã iniquity was not found in his lips with 1 Pet. 2. 22. ãâã ãâã ãâã ãâã ãâã guile was not found in his lips In this notion ãâã ãâã ãâã ãâã ãâã seems to be used 1 Cor. 15. 34. ãâã ãâã ãâã ãâã ãâã awake truly or perfectly in opposition to hypocriticall unsincere reformation explained by the not-sinning that followes Now what is meant by ãâã ãâã ãâã ãâã ãâã v. 11. is cleare that true perfect valuable durable riches which is infinitely to be preferred before all the riches of this world as ãâã ãâã ãâã ãâã ãâã truly food Joh. 6. 55. is such food as will make him immortall that feeds on it in opposition to the manna which they that fed on dyed that is either the reward and blisse in heaven only or grace here as preparative to that together with that hereafter Consequently ãâã ãâã ãâã ãâã ãâã opposite to that must signifie this inferiour vain superfluous as Phavorinus took it ãâã ãâã ãâã ãâã ãâã transitory false wealth so unvaluable in comparison of that other called by the Rabbins just in that style ãâã ãâã ãâã ãâã ãâã the vain or false mammon which they joyne with ãâã ãâã ãâã ãâã ãâã the riches of this world which is so scandalously vain and false and unfit to be trusted on that ãâã ãâã ãâã ãâã ãâã the Plenty or riches of this world which is oft by the TarguÌ rendred ãâã ãâã ãâã ãâã ãâã mamon is Prov. 10. 2. by them rendred ãâã ãâã ãâã ãâã ãâã a lye And then the same no doubt is the meaning of that other phrase varyed from this only in the form by a most ordinary Hebraisme ãâã ãâã ãâã ãâã ãâã mammon of injustice or falsenesse and an example of it we have from whence the phrase seems to be transcribed in the Targum also Isa 33. 15. he separates himself ãâã ãâã ãâã ãâã ãâã from the mammon of iniquity or the false riches and ãâã ãâã ãâã ãâã ãâã the mammon of falsenesse Ezech. 22. 27. Having found now the meaning of ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã v. 11. and 9. it will not be hard to resolve what is the meaning of the ãâã ãâã ãâã ãâã ãâã steward of falsenesse also either so as may be proportionable to this notion of it maintained throughout this parable for those transitory false riches called by the Targum as was said ãâã ãâã ãâã ãâã ãâã falsenesse that is ãâã ãâã ãâã ãâã ãâã and then it will signifie the dispenser of this inconstant transitory false riches of this world Or else as it must by that ordinary Hebraisme signifie ãâã ãâã ãâã ãâã ãâã a false unjust steward as ãâã ãâã ãâã ãâã ãâã an unjust Judge c. 18. 6. but so not as to commend his falsenesse but only his prudence in making use of that wealth which was put into his hands be that called ãâã ãâã ãâã ãâã ãâã v. 1. or ãâã ãâã ãâã ãâã ãâã here or ãâã ãâã ãâã ãâã ãâã v. 9. or ãâã ãâã ãâã ãâã ãâã v. 11. so as might give him a subsistence after when his office was taken from him and so the ãâã ãâã ãâã ãâã ãâã the steward of falsenesse that is the false steward will be as perfectly all one with ãâã ãâã ãâã ãâã ãâã the children of this world i. e. worldly men following in this verse as the ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã the false riches or the riches of falsenesse with the ãâã ãâã ãâã ãâã ãâã the wealth of this world or worldly wealth as even now was said As for the mention of ãâã ãâã ãâã ãâã ãâã unjust in the second part or application of the Parable v. 10. which is there opposed to ãâã ãâã ãâã ãâã ãâã faithfull that doth not refer to the deceitfullnesse of the steward in the Parable in cheating his master but to the rich man in the counter part his not making use of those possessions intrusted to him to that advantage of his own soul to which they might have been improved In which respect he that doth like the steward in the Parable makes such
Greek copies there are which have this story in this place and so the Arabick and most of the Latine so the Author of the ãâã ãâã ãâã ãâã ãâã attributed but 't is thought not truly to Athanasius In this difficulty the resolution which is given by the learned H. Grotius seems to be most reasonable that this part of story was by word of mouth delivered by the Apostles to them that heard them that Papias and others had it as is testified by Euseb l. 3. c. 39. from the Scholars and hearers of S. John that though others of Papias's pretended traditions were not yet this was approved and received by the Church as sufficiently testified to have come from the Apostles and as S. Jerom. affirmes put in into that which was called the Gospel of the Nazarens and so in later times after the Syriack but before the Arabick and ancient Latine translations put into this place of this Gospel and accordingly read in the Church of God CHAP. VIII 1. JEsus went unto the mount of Olives 2. And early in the morning he came again into the Temple and all the people came unto him and he sate down and taught them 3. And the Scribes and Pharisees brought unto him a woman taken in adultery and when they had set her in the midst Paraphrase 3. deprehended in the act of adultery and brought her forth as to judgment And 4. They say unto him Master this woman was taken in adultery in the very act 5. Now Moses in the law commanded that note a such should be stoned but what sayest thou Paraphrase 5. those that were thus taken should be subject to any the severest punishment such as stoning was 6. This they said tempting him that they might have to accuse him But Jesus stooped down and with his finger wrote on the ground as though he heard them not Paraphrase 6. But Jesus gave them no answer but as if he heeded not or understood not their question stooped downe c. 7. So when they continued asking he lift up himself and said unto them He that is without sinne among you let him first cast a stone at her Paraphrase 7. supply the place of the prosecutors and be the first that casts stones at her Deut 17. 7. 8. And again he stooped down and wrote on the ground 9. And they which heard it being convicted by their owne conscience went out one by one beginning at the eldest even unto the last and Jesus was left alone and the woman standing in the midst Paraphrase 9. being every one of them convinced in conscience that he was guilty of some as great commission as this went out one after another none remaining but Jesus and the woman she standing before him in the posture of an accused person before a Judge 10. When Jesus had lift up himself and saw none but the woman he said unto her Where are those thine accusers Hath no man condemned thee Paraphrase 10. adjudged thee worthy of death 11. She said No man Lord. And Jesus said unto her Neither doe I condemn thee goe and sinne no more Paraphrase 11. neither doe I adjudge thee to death but rather call thee to repentance and reformation 12. Then spake Jesus again unto them saying I am the light of the world he that followeth me shall not walk in darknesse but shall have the light of life Paraphrase 12. Then Jesus soon after the delivering those words c. 7. 38. and in pursuance of the same matter said to them all publickly I am come to enlighten the hearts of all men he that will leave his former course and follow me I will give him that illumination which shall bring him to piety and blisse 13. The Pharisees therefore said unto him Thou bearest record of thy self thy record is not true Paraphrase 13. testimony is not to be heeded or credited is no valid testimony or to be received by us 14. Jesus answered and said unto them Though I beare record of my self yet my record is true for I know whence I came and whither I goe but ye cannot tell whence I come and whither I go Paraphrase 14. Jesus answered My testifying of my self doth not invalidate my testimony my coming from heaven on an embassy to you on anothers not mine own errand and that testified by the Spirit to John Baptist and by John Baptist to you if yee would believe but however to my self undoubtedly known gives a validity to my testimony and joynes God the Father himself in the testimony with me And as the holy Ghost hath testified that I am sent by God so my ascension to heaven which will sufficiently prove my mission being known to me before hand though not to you and being discoverable by the event to you also especially when so many eye-witnesses shall have testified it to you it will follow that my testimony of my self though a single one will be authenticke and valid though perhaps as the one is not already so the other also will not be heeded by you 15. Ye judge after the flesh I judge no man Paraphrase 15. Yee that know not my divine originall v. 14. judge of me only according to my humane extraction and in proportion to that passe sentence of me I am unwilling to say or judge the worst of you otherwise I could say worse of you 16. And yet if I judge my judgement is true for I am not alone but I and the Father that sent me Paraphrase 16. And if I should do so my judgement were valid according to law because this is the judgement also and testimony of my father who by his Spirit and miracles and the voyce from heaven requiring all to believe on me must needs judge them as pertinacious unbelievers who stand out against all this 17. It is also written in your law that the testimony of two men is true Paraphrase 17. And it is known in all laws particularly in that of yours Deut. 17. 6. that the testimony of two men is to be received as valid in any cause whatsoever 18. I am one that bear witnesse of my self and the father that sent me beareth witnesse of me Paraphrase 18. And I and my father are those two for as I now witnesse of my selfe which is not against law or reason for me to doe for 't is not mine own cause but concerns others to whom I am sent and not my selfe but onely as a witnesse and declarer so my father also by voyce from heaven descent of his Spirit miracles prophecies testifies my commission from him 19. Then said they unto him Where is thy father Jesus answered Ye neither know me nor my father if ye had known me ye would have known my father also Paraphrase 19. They say therefore unto him Is not Joseph your father have you any other Jesus replyed you will not receive any knowledge concerning me or my father Your acknowledging of me is the only way to bring you
have done in my Fathers name whom I affirm to have sent me through his power and by authority from him have born testimony that I am sent by him and therefore that whatever I affirm of my self is true 26. But ye believe not because ye are not of my sheep as I said unto you 27. My sheep hear my voice and I know them and they follow me Paraphrase 26 27. But all this works no belief in you which is an evidence and demonstration from the effect that you are not those sheep that hear the good shepheards voice v. 3 4. see note on ch 6. d. and are known by him v. 14. see note a. 28. And I give unto them eternall life and they shall never perish neither shall any man pluck them out of my hand Paraphrase 28. And I make that provision for them intimated v. 10. and my care over them shall be such that while they keep close to me no devourer shall ever be able to annoy them or pluck them from me 29. My Father who gave them me is greater then all and no man is able to pluck them out of my Fathers hand Paraphrase 29. Certainly my Father is stronger then any that can oppose himself against them and his speciall work it is that all the true sheep of his fold all truly pious persons should come to me and that infinite power of his is engaged for it that none such shall by any violence be taken from him deprived of that life which here I promise to give them 30. I and my Father are one Paraphrase 30. And seeing my Father and I are one it follows that I shall defend them also and that none shall be able to pluck them out of my hand ver 28. 31. Then the Jewes tooke up stones again to stone him Paraphrase 31. Upon this again the Jewes attempted to stone him 32. Jesus answered them Many good works have I shewed you from my Father for which of those works doe you stone me Paraphrase 32. And Jesus said Many miracles of mercy to you miraculous cures c. have I wrought as testimonies of my mission from my Father and never a destructive one none that you have been the worse for For which of these my saving miracles doe you destroy me 33. The Jewes answered him saying For a good work we stone thee not but for blasphemy and because that thou being a man makest thy self God Paraphrase 33. The Jewes said 'T is not for any of thy miracles which are not denied to be all such and acts of mercy in thee for which we think thee worthy of death but because thou hast spoken blasphemy that is because thou who art but a man makest thy self God by that speech of thine ver 30. see Rom. 16. 25. where though thou calledst God thy Father yet thou affirmedst that he and thou were one 34. Jesus answered them Is it not written in your law I said ye are Gods Paraphrase 34. Jesus answer'd These words in the Psalmist you cannot but remember Psal 82. 6. I have said ye are Gods and that book is canonicall scripture with you 35. If he called them Gods unto note b whom the word of God came and the scripture cannot be broken Paraphrase 35. If therefore they who are there spoken of by God that is rulers or judges ordinarily so called who received their Commission from men not from God immediately only persons to whom the execution of Gods law was entrusted among men be by God himself called Gods and whatsoever is said in the books of Scripture is true 36. Say ye of him whom the Father hath sanctified and sent into the world Thou blasphemest because I said I am the son of God Paraphrase 36. Is it reasonable for you to affirm of him whom God immediately and in an extraordinary manner hath first consecrated then sent into the world then by the descent of the Spirit and voice from heaven testified his mission to so eminent and with so peculiar an office that of the Messiah of the world that he is guilty of blasphemy for affirming himself to be the son of God 37. If I doe not the works of my Father believe me not Paraphrase 37. If I performed not those works among you which might testifie me to come from God you might with some reason doubt of me 38. But if I doe though ye believe not me believe the works that ye may know and believe that the Father is in me and I in him Paraphrase 38. But if I doe then though you believe nothing that I say yet your faith is due to those works of God my Father wrought by me by which 't is evident that the Father acts in me and I in him wholly by his power and so that he and I are one which was the speech you charged as blasphemous in me 39. Therefore they sought again to take him but he escaped out of their hands Paraphrase 39. On this speech again they attempt to lay hands on him not now to stone him presently by the law of Zelots as a blasphemer as v. 31. but to bring him before the Sanhedrim and charge some other crime against him But he went out and escaped their violence at that time also 40. And went away again beyond Jordan into the place where John at first baptized and there he abode 41. And many resorted unto him and said John did no miracle but all things that John spake of this man were true 42. And many believed on him there Paraphrase 42. And in that place being the place where John had baptized and testified of Christ they that had heard John comparing what they remembred from him with what they had by experience seen in Christ by this means were inclined many of them to believe in him Annotations on Chap. X. V. 3. His own sheep What the ãâã ãâã ãâã ãâã ãâã sheep here signifie in this Parable hath been largely set down Note on c. 6. d. viz. the obedient servants of God considered before and without the revelation of Christ unto them who being so qualified are most ready to embrace the precepts of the Christian perfection when they are offer'd to them These also is Christ ready to receive or any that having been engaged in sin come with penitence and resolution of minde to be such And consequently when these come to Christ they are styled here and looked on by him as ãâã ãâã ãâã ãâã ãâã that is either peculiar sheep those that by Gods praevenient graces are thus fitted beyond all others to come to Christ or else as the 12th verse imports where the shepherd is set opposite to the hireling whose own the sheep are not his own sheep those to whom Christ hath a peculiar title beyond all others who are therefore said to be given by God to Christ as his possession see Note on ch 6. d. Now of these thus own'd or acknowledg'd by Christ it is here said
Jesus saith unto them Loose him and let him go Paraphrase 44. See Note on ch 19. g. 45. Then many of the Jews which came to Mary and had seen the things which Jesus did believed on him 46. But some of them went their ways to the Pharisees and told them what things Jesus had done 47. Then gathered the chief priests and the Pharisees a councel saying What do we for this man doth many miracles Paraphrase 47. It is not a season for us to sit still and do nothing to permit this person to go on without interruption 48. If we let him thus alone all men will believe on him and note b the Romans shall come and take away both our place and nation Paraphrase 48. destroy both our Temple and Nation our religion and government and wholly enslave us 49. And one of them named Caiaphas being the high priest that same year said unto them Ye know nothing at all 50. Nor consider that it is expedient for us that one man should die for the people and that the whole nation perish not Paraphrase 49 50. And Caiaphas put into the high priests office by the Procurator see Luke 3. b. made a speech of which this was the summe This is no time of consulting or considering at large what is just to do in what way of justice to proceed with this man We are to consider what is our interest and 't is a Politick maxime that we may do any thing be it otherwise never so unlawful to keep the publick from destruction 51. And this spake he not of himself but being high priest that year he prophesied that Jesus should die for that nation Paraphrase 51. This he spake in words that were a direct prophecie of what God had now designed should come to pass not that he meant it in that sense or thought at all of prophesying but being in place of authority among the Jews at that time he was a fit person for God to make use of as his minister to foretell the purpose of God that Christ should die for the Jews 52. And not for that nation only but that also he should gather together in one the children of God that were scattered abroad Paraphrase 52. And not for the Jews only but that he might call all the Gentiles into the same fold the same Church all the servants of God all that would receive the faith all the world over 53. Then from that day forth they took counsel together for to put him to death Paraphrase 52. From that time they entred into a consultation which they gave not over till they had contrived it to have him put to death 54. Jesus therefore walked no more openly among the Jews but went thence into a countrey neer to the wilderness into a city called Ephraim and there continued with his disciples Paraphrase 54. Hereupon Jesus did not publickly see Note on ch 7. a. do any thing among the people of Judea 55. And the Jews Passeover was nigh at hand and many went out of the countrey up to Jerusalem before the Passeover to purifie themselves Paraphrase 55. That they might be cleansed from legal impurity from which till they were cleansed they could not celebrate the Passeover and that all that were under any vow of Nazaritisme might timely perform it see Note on Act. 21. 23. 56. Then sought they for Jesus and spake among themselves as they stood in the Temple What think ye that he will not come to the feast Paraphrase 56. This being that feast unto which every one was to come to Jerusalem and no excuse being sufficient for not coming but that of invincible necessity what can be conceived the reason why he cometh not up 57. Now both the chief priests and the Pharisees had given a commandement that if any man knew where he were he should shew it that they might take him Annotations on Chap. XI V. 33. Was troubled ãâã ãâã ãâã ãâã ãâã is to be troubled with any passion but in this Gospel peculiarly with grief So ch 12. 27. Now is my soul troubled ãâã ãâã ãâã ãâã ãâã in respect of death approaching so ch 13. 21. Jesus having said this ãâã ãâã ãâã ãâã ãâã was troubled in spirit to think of his being delivered up by Judas So in his exhortation to the disciples when he tels them of his death ch 14. 1. ãâã ãâã ãâã ãâã ãâã c. Let not your heart be troubled and ver 27. 't is set distinct from fear the other passion Let not your heart be troubled nor cowardly so here 't is joyned with groaning in spirit as expressions of inward grief as the tears that follow v. 35. are outward evidences of it As for the form of speech in the Greek ãâã ãâã ãâã ãâã ãâã he troubled himself that is but an idiome of the Hebrews who oft use the reciprocal voice Hithpael for a Passive V. 48. The Romans shall come The Jews in Councel seeing the miracles which Jesus did this especially of raising Lazarus did much fear that professing himself to be the Messias he would soon attempt to make himself King and by the admiration which he had gotten among the people be quickly assisted to it if he were not timely hindred If this were done the consequent seemed visible to them that the Romans to whom they were subject must look upon this as a Rebellion and be by that temptation provoked to come with an army and destroy them utterly That this was their fear is evident by their many groundless objections made afterwards against him that he forbad to give tribute to Cesar that he made himself a King and so opposed himself against Cesar not that they desired the continuance of Cesars power over them but that their fear of a yet farther conquest from the Romans made them unwilling to provoke them And this the rather because of a tradition among them that a little before the end of the world there should come one to destroy them called ãâã ãâã ãâã ãâã ãâã which is by an easie change Romulus This seems to be but the depravation of some prophecie from God which foretold the coming of the Romans in the last days meaning the days of Messias to destroy them and demonstrates their expecting and believing that the Romans were the people from whence the change of their religion and over-running their nation should come And therefore when they see the doctrine of Christ thrive so well gather so many Proselytes and that the miracles which he did were so great as might well set him up for a King or Messias which they through their unbelief would not acknowledge him to be truly it follows that they presently apprehend the Romans coming in the ãâã ãâã ãâã ãâã ãâã now mentioned to destroy their religion signified by the word place and carry them out of their countrey that is destroy their nation or else wholly to change their laws rule them as conquer'd people But
me alone But although ye forsake me my Father will not he will continue close to me and acknowledge me even in death it self yea and raise me up from death 33. These things I have spoken unto you that in me ye might have peace In the world ye shall have tribulation but be of good cheer I have overcome the world Paraphrase 33 This I have foretold you that you may depend on me for all kind of prosperity and by consideration of my conquest over all that is formidable in the world take courage and hold out against all the terrors and threats of the world and the sufferings in it Annotations on Chap. XVI V. 7. Comforter What is meant by the word Paraclete here attributed to the Holy Ghost hath been mention'd Note on c. 14. 16. and will more fully be discernible by this place For of the Paraclete taken in the notion of an advocate or actor this is the office to convince the ãâã ãâã ãâã ãâã ãâã or accuser or as it is Tit. 1. 9. ãâã ãâã ãâã ãâã ãâã to justifie the cause against all gain sayers to convince them or to convince others that they have complain'd or acted unjustly So that all that here follows must in any reason so be interpreted as shall agree with the customes of pleading causes among the Jewes Now there were 3 sorts of causes or actions among the Jewes 1. publick judgments ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã that is concerning criminall matters and those consisted in the condemnation and punishing of offenders against God false prophets c. 2 dly in the defending of the just or upright against all oppression or invasion or false testimony and that is called ãâã ãâã ãâã ãâã ãâã concerning justice or equity or righteousnesse ãâã ãâã ãâã ãâã ãâã the 3 d in pleading against any for trespasse against his neighbour as in robbery c. and urging the law of Retaliation to suffer as he hath done and this is called ãâã ãâã ãâã ãâã ãâã concerning judgment In every one of these was the Holy Ghost at his coming to be the advocate for Christ against the world who had rejected and crucified him One action he should put in against the world of the first kind ãâã ãâã ãâã ãâã ãâã concerning that question whether Christ were guilty of being a false prophet or they of not believing a true prophet the Messias of the world and should demonstrate or prove them guilty of a great crime viz. of not believing the Messias and that should be managed thus There are rules set down Deut. 18. 22. to discern and distinguish a false prophet from a true and particularly to discern the Christ or Messias v. 18. viz. if undertaking to be the Messias and to prove that by foretelling things which were not in the power of the devil to work or to foretell all the things which he foretold came to passe Now one of the things foretold by Christ was that the Spirit or Paraclete should come Which being fulfilled by his coming and his coming from God and not from the devil but destructive to his kingdome this would be a convincing argument that he was a true prophet and so the Messias which he affirmed himself to be and so that they were guilty of a great sinne in not believing on him of a greater in crucifying him and therefore that they ought to expect that punishment of excision Deut. 18. 19. which after within a while did accordingly befall that nation A second action which the Holy Ghost did put in for Christ against the world was to vindicate his innocence though he had suffered among them as a malefactor and his way of managing that was by giving them assurance and convincing them that he which was thus condemned and crucified by them was by God taken up into heaven as a clear testimony of his innocence to partake of his own glory there The third action was that of judgment or of punishing injurious persons by way of Retaliation against Satan the cause and author of the death of Christ who put it into Judas's heart and the chief Priests and Pharisees the former to deliver up the latter to put him to death And by the coming of the Holy Ghost and preaching of the word thorough the world and so the spreading of Christianity among the Gentiles which was an effect of this coming and office of the Holy Ghost this work of Retaliation was wrought most discernibly on Satan or the Prince of this world he put Christ to death and he himself is slain as it were his kingdome destroyed his idols Oracles abominable sins whereby he reigned every where among the Gentiles in the heathen world were remarkeably destroyed by this coming of the Holy Ghost and so the world and the Prince thereof judged sentenced and condemned judicio talionis to suffer from Christ as he had dealt with him and that was the convincing the world ãâã ãâã ãâã ãâã ãâã concerning judgment This seems to be the meaning of this very difficult place to the understanding of which I acknowledge to have received light from the learned Hugo Grotius in his Annotations on the Gospels and from Val. Schindler in his Pentaglott in the word ãâã ãâã ãâã ãâã ãâã p. 1521. C. V. 23. In that day ãâã ãâã ãâã ãâã ãâã In that day here may possibly be mistaken by assigning too restrained a sense to it For if it be applied to that part only of the precedent verse But I will see you again which notes the space immediately following his Resurrection see c. 14. 19. and antecedent to his Ascension it will not then be proper to affirm of that space that they should ask him nothing for it is evident that at that time of seeing him they asked him many things see Act. 1. 6. But as this Resurrection of Christ was attended with his Ascension to heaven and sending the Paraclete so it is most exactly true which here follows In that day ye shall ask me nothing that is shall have no need of asking more questions The Paraclete shall teach you all things That this is the meaning of ãâã ãâã ãâã ãâã ãâã here which is rendred asking and not that other notion of asking for praying in the following words may appear first by v. 19. where they being dubious and uncertain what he meant by yet a little while and ye shall not see me c. it is said Jesus knew that they would ãâã ãâã ãâã ãâã ãâã ask him that is ask him the meaning of that speech and to that he here referres in the same word In that day when that course shall be taken for the instructing you so perfectly ãâã ãâã ãâã ãâã ãâã ye shall ask me nothing 2dly By the changing of the word in the other part of this verse where it is ãâã ãâã ãâã ãâã ãâã whatsoever ye shall ask or begge of the
ãâã ãâã ãâã all one just as I have interpreted it 26. Was numbred The word ãâã ãâã ãâã ãâã ãâã is acknowledged to come from ãâã ãâã ãâã ãâã ãâã calculus a stone or the like of which there were two uses one in choises or judgments wherein they gave their votes by this means âev 2. 17. the other in accounting or numbring Hence ãâã ãâã ãâã ãâã ãâã is express'd in Hesychius by ãâã ãâã ãâã ãâã ãâã as that signifies counting and by ãâã ãâã ãâã ãâã ãâã judgment Now for the use of iâân this place first it is evident that Matthias being here chosen by lot was not chosen by the suffrages or votes of men 2dly that ãâã ãâã ãâã ãâã ãâã proportionably to ãâã ãâã ãâã ãâã ãâã signifying Originally two things numbring as well as choosing it may most probably in this place signifie being numbred and so ãâã ãâã ãâã ãâã ãâã he was numbred together with the eleven Apostles will be all one with ãâã ãâã ãâã ãâã ãâã he was numbred with us v. 17. or with ãâã ãâã ãâã ãâã ãâã to be with us v. 22. and that is explained by ãâã ãâã ãâã ãâã ãâã he obtained his portion of this ministery that is office Apostolical Or if it should possibly referre to the notion of election it must then denote Gods choice of him v. 24. by the disposing of the lot and not any votes or suffrages of others which had nothing to doe in this matter for though Joseph and Matthias were by the Eleven nominated or chosen to prepare for the lot yet that Matthias was pitch'd on and added to the Eleven it was meerly the decision of the lot and so the disposition of the Lord. So vain is the pretension of those that will have this rendred Communibus calculis annumer abatur he was by common votes or suffrages added to that number and then make their own deductions from thence CHAP. II. 1. AND when the day of Pentecost was note a fully come they were all with one accord in one place Paraphrase 1. On the approach of the Lords day following the sabbath on which the Jewish Pentecost was celebrated they were all the Apostles together assembled at the service of God in their accustomed place See c. 1. 13. note c. 2. And suddainly there came a sound from heaven as of a rushing mighty wind and it filled all the house where they were sitting Paraphrase 2. And whilst they were so imploy'd suddenly they heard a great noise come down from heaven like that of a mighty boisterous wind to note the efficacy of this Spirit of God now descending and it came into the upper room where they were assembled and filled all the room 3. And there appeared unto them cloven tongues like as of fire and it sat upon each of them Paraphrase 3. And there was an appearance of somewhat like flaming fire lighting on every one of them which divided asunder and so became the resemblance of tongues with that part of them which was next their heads divided or cloven see note on Mat. 3. k. 4. And they were all filled with the holy Ghost and began to speak with other tongues as the Spirit gave them utterance Paraphrase 4. And they were endued every one with gifts of the holy Ghost That of speaking with tongues which they never had learnt and other miraculous powers this coming of the holy Ghost bestowed on them 5. And there were dwelling at Jerusalem Jewes devout men out of every nation under heaven Paraphrase 5. abiding at Jerusalem many Jewes that came up to that feast of Pentecost and likewise proselytes see v. 10. which had come from severall nations of all quarters of the world to worship the true God at Jerusalem See note on Mat. 23. e. and Joh. 12. a. 6. Now when this was noised abroad the multitude came together and were confounded because that every man heard them speak in his own language Paraphrase 6. and were astonished because they being of severall nations every of them heard the Apostles speak the language of his nation 7. And they were all amazed and marvailed saying one to another Behold are not all these which speak Galileans Paraphrase 7. men born in Galilee and that have lived there all their times 8. And how hear we every man in our own tongue wherein we were born Paraphrase 8. And how doth every of us hear them speak every of those languages which are native to us 9. Parthians and Medes and Elamites and the dwellers in Mesopotamia and in Judea and Cappadocia in Pontus and Asia 10. Phrygia and Pamphylia in Egypt and in the parts of Lybia about Cyrene and strangers of Rome Jewes and Proselytes 11. Cretes and Arabians we doe hear them speak in our tongues the wonderfull works of God Paraphrase 11. preaching the doctrine of Christ and the great things which God hath wrought by him and on him every of us in our own language 12. And they were all amazed and were in doubt saying one to another What meaneth this Paraphrase 12. This certainly abodes some great matter 13. Others mocking said These men are full of new wine Paraphrase 13. drunk and that infuses this faculty into them 14. But Peter standing up with the eleven lift up his voice and said unto them Ye men of Judea and all ãâã that dwell at Jerusalem be this known unto you and hearken to my words Paraphrase 14. I make it known or proclaim it to you 15. For these men are not drunken as ye suppose seeing it is but the third hour of the day Paraphrase 15. That these men are not drunk as ye say for it is but nine in the morning the time of morning prayers to which the Jews generally came fasting see ntoe on Mat 12. a. 16. But this is that which is spoken by the prophet Joel Paraphrase 16. But the truth is that which is now done is the completion of a famous prophecy Joel 2. 28. 17. And it shall come to passe in the note b last daies saith God I will pour out of my Spirit upon all flesh and your sons and your daughters shall prophecy and your young men shall see visions and your old men shall dream dreams 18. And on my servants and on my handmaidens I will pour out in those daies of my Spirit and they shall prophecy Paraphrase 17 18. In the daies of the Messias saith God there shall be a most remarkable effusion of the Spirit of God upon men of all ranks and qualities enabling them which were never brought up in the schools of the prophets to goe and preach the Gospel of Christ in every city and this was fulfilled in the descent of the holy Ghost upon the disciples sending them to preach and fitting them with the gift of prophecy and of tongues both as a miracle to beget faith and as a means to speak intelligibly to men of all languages 19. And I will shew
the people of Israel that God would perpetuate to them the mercy promised to David that of giving one of his seed to sit on his throne which had been for some time interrupted but should now be perpetuated to them upon their obedience but here accommodated to Christ that though he were crucified yet he should rise again and after that never dye any more that is that Christ under the title of the son of David should be given to the Jews not onely in a mortall condition as David was but in a firme immutable state which could not be true of him if he had not been raised from the dead and assumed to heaven never to dye any more 35. Wherefore he saith also in another Psalme Thou shalt not suffer thine Holy one to see corruption Paraphrase 35. And to that most clearly belongs that other place Psal 16. 11. 36. For David after he had served his own generation by the will of God fell on sleep and was laid unto his fathers and saw corruption Paraphrase 36. For if those words should be applyed to David personally they could have no truth in them for he having lived his term or space of naturall life and therein ruled the people over whom God was pleased to set him dyed a naturall death and never rose again but his body was putrified in the earth 37. But he whom God raised again saw no corruption Paraphrase 37. But he in whom that prophecy is completely fulfilled that is Christ being sent by God into the world and crucified and by the power of God raised from the dead the third day before the time came wherein bodies naturally putrifie viz. 72. houres after death wherein the revolution of humors is accomplished never came to dye again or putrifie at all 38. Be it known unto you therefore men and brethren that through this man is preached unto you forgivenesse of sins Paraphrase 38. This therefore is the message we bring the Gospell we preach unto you that this Christ is the Messias who by his death hath reconciled God to all penitent believers and by his life and doctrine taught us a way wherein we may obtain pardon of sin such an one as was not to be found in the Mosaicall Law 39. And by him all that believe are justified from all things from which ye could not be justified by the Law of Moses Paraphrase 39. And whosoever receives and obeyes him shall certainly be freed and purged from the wrath of God and the punishments attending sin in another world from which the Law of Moses could not by all its ceremonies washings and sacrifices purge or cleanse any 40. Beware therefore lest that come upon you which is spoken of in the Prophets 41. note k Behold ye despisers and wonder and perish for I work a work in your days a work which ye shall in no wise believe though a man declare it unto you Paraphrase 40 41. You are therefore neerly concerned to take heed and beware that by your obstinate resisting and rejecting this way of salvation now preached and confirmed from heaven by Gods raising Jesus from the dead when ye had opposed and crucified him you do not bring a remarkable astonishing destruction upon your selves in the same manner and a heavier degree as it fell upon the Jewes from the Chaldaeans Hab. 1. 5. as a just punishment of their despising the rich mercies of God afforded them and going on impenitently in their sins against all the messages sent them by the Prophets and by so doing cause the Gospel to be removed to the Gentiles v. 46. A thing which will come to pass suddenly in both parts the Gospels being taken from you and preached to the Gentiles and the Romans coming in and destroying you though âo incredible to you that you will not believe it when the newes of it shall come unto you by them that see it done see note on Mat. 28. b. 42. And when the Jewes were gone out of the Synagogue the Gentiles besought that these words might be preached to them the next Sabbath Paraphrase 42. And as they departed from the Jews the Proselytes or pious persons of heathen birth desired to hear more of this subject the next Sabbath 43. Now when the congregation was broken up many of the Jews and religious Proselytes followed Paul and Barnabas who speaking to them perswaded them to continue in the grace of God Paraphrase 43. who preached to them and by way of exhortation confirmed them in the doctrine of the Gospel see note on Heb. 13. b. 44. And the note l next Sabbath day came almost the whole city together to hear the word of God Paraphrase 44. the Gospel preached by them 45. But when the Jews saw the multitudes they were filled with envy and spake against those things which were spoken by Paul contradicting and blaspheming Paraphrase 45. And the chief men of the Jews seeing how the multitude thronged to hear it were horribly enraged and contradicted Paul and that with contumelies and reproches cast on him 46. Then Paul and Barnabas waxed bold and said It was necessary that the word of God should first have been preached to you but seeing ye put it from you and judge your selves unworthy of everlasting life lo we turn to the Gentiles Paraphrase 46. But this no way discouraged Paul and Barnabas but they put off all fear and said courageously see note on Joh. 7. a. that now they had performed their charge from Christ of preaching the Gospel first to the Jews before they applyed themselves to the Gentile world But seeing ye Jews said they behave your selves so obstinately and perversely that you become utterly unworthy and uncapable of receiving benefit by the Gospel we are now by appointment to leave you and preach to the Gentiles and so we will 47. For so hath the Lord commanded us saying I have set thee to be a light of the Gentiles that thou shouldst be for salvation unto the ends of the earth Paraphrase 47. For this was the direction of God that Christ being first preached to the Jews and being rejected by them should be preached to all other people of the world and this is the summe of that old Prophecy Isa 49. 6. 48. And when the Gentiles heard this they were glad and glorified the word of the Lord and as many as were note m ordained to eternall life believed Paraphrase 48. And when the Gentiles heard this good newes that this pardon of sinnes and salvation by Christ was allowed them they rejoyced and blessed the name of God for this glorious mercy of his revealed in the Gospell and all they of the Gentiles that had any care or pursuit of the life to come the Gentile Proselytes or that were fitly disposed and qualified for the Gospel to take root in received the doctrine of Christ thus preached to them 49. And the word of the Lord was published throughout all the
as similitude denominates children the children of God are they that are like him and resemble him in any thing and the children of Abraham are they that doe the works of Abraham and as the making man after Gods image signified his likenesse unto God in power having dominion c. Gen. 1. 28. so being the sons of God and having the title of Gods Psal 82. 6. belongs to Governours and consequently signifies so in that second Psalme and is but another phrase to signifie what is plainly said v. 6. yet have I set my King upon my holy hill of Sion And thus also in the application Christ the son of David being raised from the dead as David rescued from the great dangers that encompass'd him is now set upon his throne by his exaltation and that is Gods begetting him his son here and is the thing to which the Jewes referred when they called the Messias sometime the King of Israel sometime which is all one the son of God And so Heb. 1. 5. this saying of God to him Thou art my son c. and I will be to him a father and he shall be to me a son is brought as a proof of his being superiour to the Angels ver 4. which was done by his Resurrection and exaltation Ephes 1. 20 21. V. 34. Sure mercies The Hebrew in Isa 55. 3. from whence this is taken hath ãâã ãâã ãâã ãâã ãâã where the word ãâã ãâã ãâã ãâã ãâã in the plural noting beneficia or beneficentiam mercies or mercifulnesse is by the Greek rendred ãâã ãâã ãâã ãâã ãâã from the sense of the Singular ãâã ãâã ãâã ãâã ãâã which signifies both beneficus and pius charitable and godly as if it were onely pia godly from the singular pius whereas the Adjective plural is taken Substantively as many Neutrals in Latine are for acts of kindnesse mercies c. and so ãâã ãâã ãâã ãâã ãâã Adjectively joyned with it signifies the faithfull durable lasting mercies of David that is of Christ the son of David and so this place out of the Prophet is brought as a proof of Christs resurrection For as the mercies promised the Jewes in having David for their King had with the end of his life determin'd also unlesse his son Solomon and after him others had sat upon the throne and as when they were carried into Captivity the perpetuating these benefits of David to them that is being govern'd by their own Kings signifies their return from their Captivity so Christ being called David or meant in a second mystical sense when David is named and being crucified and so dead as David was unlesse he had withall risea again that Covenant those mercies promised by and in him to the world could not have been ãâã ãâã ãâã ãâã ãâã firm sure faithfull ratified for duration or continuance but had ended with his life whereas now by his Resurrection and Ascension to heaven they still continue and are made good unto us Thus saith Athanasius of Christs sacrifice ãâã ãâã ãâã ãâã ãâã it perfected all and became faithful wherein why in that it remaineth for ever And again saith he ãâã ãâã ãâã ãâã ãâã The legal priesthood by time and death passeth from one to another but Christ having an high priesthood which passeth not from him to any successour did therein become a faithful high priest Heb. 2. 17. enduring or continuing for ever where the word ãâã ãâã ãâã ãâã ãâã in that Epistle to the Hebrews is interpreted by that Father to signifie durable continuing for ever 41. Behold ye despisers The words ãâã ãâã ãâã ãâã ãâã Behold ye despisers which from the Septuagints reading the Apostle here embraceth are very different from what not onely the Vulgar Latine and our English but also the Chaldee and the Interlineary retain in the place of Habakuk c. 1. 5. from whence it is clearly cited the Hebrew ãâã ãâã ãâã ãâã ãâã being by them read as if it were ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã in gentibus among the heathen which the Chaldee read ãâã ãâã ãâã ãâã ãâã Gentes Hereupon learned men have made conjectures that the Greek interpreters had some other reading Beza and Capellus and from him Grotius's Posthumous Annotations have mentioned ãâã ãâã ãâã ãâã ãâã and Capellus hath thought ãâã ãâã ãâã ãâã ãâã possible But Mr. Pocock by his acquaintance with the Arabick writers hath superseded these conjectures and given assurance that ãâã ãâã ãâã ãâã ãâã was the word which as the Greek rendred ãâã ãâã ãâã ãâã ãâã despisers so the Syriack in Habakuk express by ãâã ãâã ãâã ãâã ãâã arrogantes transgressors and the Arabick by negligentes taking the word for the plural of ãâã ãâã ãâã ãâã ãâã from ãâã ãâã ãâã ãâã ãâã which though it be not met with in the Bible yet may be resolved to have been anciently in use among the Hebrews both by the notions which the Greek and Syriack and Arabick interpreters had of it and by the frequent use of the word in the Arabick for injustus fuit se super aliquem extulit à vero declinavit recessit insolenter se gessit mentitus est fastuosè incessit being unrighteous proud transgressor insolent lyer fastuous as he there cites out of the Arabick Grammarians shewing that the Syriack ãâã ãâã ãâã ãâã ãâã maroche is by Bar Ali in his Syro-Arabick Lexicon expounded by the same word by which Aljauharius renders Albagyo As for the latter words of this verse though some have been willing to make some alteration yet there will be little need of it for ãâã ãâã ãâã ãâã ãâã clearly signifies ãâã ãâã ãâã ãâã ãâã and wonder and then ãâã ãâã ãâã ãâã ãâã that followes will be as fitly ãâã ãâã ãâã ãâã ãâã not so as that signifies a dissolution or destruction but as in the Arabick 'tis used for any change to the worse as when meat hath lost its smell or tast and is applied to such a change as is in one astonish'd or confounded So R. Tanchum the former word signifies admiration the latter amazement or confusion Where though the literal notation of the words do not predict the ruine or destruction of the Jewes yet the rational importance doth to all that are not thus moved by admiration and shame to imbrace the Gospell now preach'd unto them for as those that did so were the ãâã ãâã ãâã ãâã ãâã rescued from the approaching destruction so all that still stood out should certainly be destroyed V. 44. Next Sabbath In stead of ãâã ãâã ãâã ãâã ãâã the coming or approaching Sabbath the Kings MS. and some others read ãâã ãâã ãâã ãâã ãâã the next or adjoyning sabbath as ãâã ãâã ãâã ãâã ãâã have been shewed to signifie the adjoyning cities Note on Mar. 1. b. 48. Ordained to eternal life That this phrase ãâã ãâã ãâã ãâã ãâã is here a notation of the Proselytes among the Jewes which were allowed by them to have partem in seculo
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 ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã see Note on 1 Cor. 12. d. and over and above had that speciall ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã Elders ãâã ãâã ãâã ãâã ãâã signifies not the Presbyters of Jerusalem but Bishops of Judaea and ãâã ãâã ãâã ãâã ãâã 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.
Now while Paul waited for them at Athens his spirit was stirred in him when he saw the city note b wholly given to idolatry 17. Therefore disputed he in the synagogue with the Jewes and with the devout persons and in the market daily with them that met with him Paraphrase 17. And thereupon he did not onely preach in the synagogue of the Jewes to the Jewes and Proselytes but in other places of concourse he took occasion to make known the Christian doctrine to all the heathens that he met with there 18. Then certain Philosophers of the Epicureans and of the Stoicks encountred him and some said What will this note c babler say Other some He seemeth to be a setter forth of strange Gods because he preached unto them note d Jesus and the resurrection Paraphrase 18. And some of the learned men of Athens of the two contrary sects one that denied all providence the other that denied all freedome of will 19. And they took him and brought him unto note e Areopagus saying May we know what this new doctrine whereof thou speakest is Paraphrase 19. to the place of judicature at Athens and examined him what new religion 't was that he taught 20. For thou bringest certain strange things to our cares we would know therefore what these things mean Paraphrase 20. For all that yet we hear is very new and strange we desire to have a full account of all 21. For all the Athenians and strangers which were there spent their time in nothing else but either to tell or to hear some new thing 22. Then Paul stood in the midst of Mars's hill and said Ye men of Athens I perceive that in all things ye are too note f superstitious Paraphrase 22. Paul being brought before the Judges in Areopagus said Ye Athenians have a greater number of Gods which ye worship then any other cities have 23. For as I passed by and beheld your devotions I found an altar with this inscription note g TO THE UNKNOWN GOD whom therefore ye ignorantly worship him declare I unto you 24 God that made the world and all things therein seeing that he is Lord of heaven and earth dwelleth not in Temples made with hands Paraphrase 23 24. This God therefore whom you acknowledge not to know and yet professe to worship is he that I preach the invisible God of heaven and earth ruler because creator of all which cannot be contained in any shrine of man's framing 25. Neither is worshipped with mens hands as though he needed any thing seeing he giveth to all ââfe and breath and all things Paraphrase 25. Nor can any image made by man be a proper instrument to worship or propitiate him he being so farre from wanting any help of ours that he gives to all their very life and all that they have 26. And hath made of one blood all nations of men for to dwell on all the face of the earth and hath determined the times before appointed and the bounds of their habitation Paraphrase 26. And from one Adam first and then from one Noah hath framed a whole world of men fixing times and places in great order and wisdome of disposal 27. That they should seek the Lord if haply they might feel after him and find him though he be not farre from every one of us Paraphrase 27. And the end of all that is that they might look after him that created them and worship him And though they were left through their sinnes as in the dark in grosse ignorance yet was God so palpably to be discerned that by feeling or groping as blind men in that dark they might if they would but seek find him who is indeed very neer every one of us even as the soule that animates every one 28. For note h in him we live and move and have our being as certain also of your own poets have said For we are also his off-spring Paraphrase 28. For our life motion and subsistence is wholly through him according to that which Aratus an heathen Poet said 29. For as much then as we are the off-spring of God we ought not to think that the Godhead is like to gold or silver or stone graven by art and mans device Paraphrase 29. God therefore being our creatour can in no reason be supposed by us his workmanship to be the work of our hands such as a piece of gold or silver or stone with a signature upon it 30. And the times of this ignorance God winked at but now commandeth all men every where to repent Paraphrase 30. And 't is certainly long enough that men have gone on in such prodigious conceits as this Be it therefore now known unto you that there is place of repentance if you will make hast to accept it For God not looking or fastning his eyes upon the continued idolatry of the heathens for many years which might provoke him to desert them for ever now sends us to you their progeny to call you to repentance enters a new covenant with you as well as others a covenant of free pardon upon reformation 31. Because he hath appointed a day in which he will judge the world with righteousnesse by that man whom he hath ordained whereof he hath given assurance unto all men in that he hath raised him from the dead Paraphrase 31. Having now determined the way by which the whole world shall be judged viz. by their receiving or not receiving of Christ whom by raising him from the dead he hath held out to all men to believe on and woe to them that shall now refuse him 32. And when they heard of the resurrection of the dead some mocked and others said We will hear thee again of this matter Paraphrase 32. And when he mentioned that of rising from the dead some of those learned men the Epicureans especially which denied all future life fell a scoffing 33. So Paul departed from among them 34. Howbeit certain men clave unto him and believed among the which was Dionysius the Areopagite and a woman named Damaris and others with them Paraphrase 34. And some believed and associated with him particularly Dionysius one of the senators or Judges in Areopagus see note c. and Damaris his wife and some others Annotations on The Acts of the holy Apostles Chap. XVII V. 6. Turned the world upside down What ãâã ãâã ãâã ãâã ãâã signifies will best be discerned by the use of the word Gal. 5. 12. therââe render it troubling and so it appears to signifie by comparing it with v. 10. ãâã ãâã ãâã ãâã ãâã but he that troubleth you shall bear his own judgement as before he said c. 1. 7. ãâã ãâã ãâã ãâã ãâã but that there are some that trouble you So Act. 15. 24. the same is express'd ãâã ãâã ãâã ãâã ãâã some troubled you with words And thus we may resolve by the use of other Authors
which subjects and binds the wife to the husband for of such a law it will be truly said that ãâã ãâã ãâã ãâã ãâã it is in validity or force over the man meaning the subject as long as he that is the owner or the Lord liveth That this is the true sense and aime of the words is unquestionable and the latter way of expressing it seems to be the most commodious and easie though the former may possibly be it by an easie and ordinary ãâã ãâã ãâã ãâã ãâã and then ãâã ãâã ãâã ãâã ãâã the law of the man will be a fit phrase to signifie any such law wherein mens interests are concerned Municipall or humane laws which are in force till they be abolished legally V. 4. Dead to the Law That ãâã ãâã ãâã ãâã ãâã you are dead to the Law signifies the Laws being dead to them being abolished having no power over them hath been said Note a. and may farther appear by v. 6. where the ground of their freedome from the Law is express'd by ãâã ãâã ãâã ãâã ãâã that being dead by which we were held where the law being by an ordinary prosopoeia as when sin is said to reigne c. 6. 12. used for a person is said to be dead and to be nail'd to Christs crosse Col. 2. 14. and so under the fiction of a person is more fitly answerable to the Husband whose death frees the Wife from all obligation to him that she may lawfully marry and subject herself to any other and so in like manner may Jewes to Christ upon the abolition of their Law As for the ãâã ãâã ãâã ãâã ãâã by the body of Christ by which the Judaical Law is abolished that sure notes the crucified body the death of Christ and is accordingly express'd in this very matter Ephes 2. both by ãâã ãâã ãâã ãâã ãâã by his flesh v. 15. and ãâã ãâã ãâã ãâã ãâã by the crosse ver 16. and so Col. 2. 14. by ãâã ãâã ãâã ãâã ãâã nailing to the crosse V. 5. Were in the flesh That ãâã ãâã ãâã ãâã ãâã when we were in the flesh signifies the Judaical state under the Law appears by the whole discourse in this chapter which is of the state of men considered under the Law see Note d. and particularly by the opposition here betwixt this and ãâã ãâã ãâã ãâã ãâã we are freed from the Law For so 't is manifest the opposition stands For when we were in the flesh But now we are freed from the Law And it is thus styled in opposition to ãâã ãâã ãâã ãâã ãâã being in the spirit used for them that have received the Gospel and are partakers of the grace which is afforded there to which that they have not attained but are only under the Paedagogie of the Law they are only in the flesh have no other but that weak and corrupt principle of their own nature which is so prone to carnality abiding in them And thus it is used c. 8. 8. They that are in the flesh cannot please God but you are not in the flesh but in the spirit if so be the spirit of God dwelleth in you that is if as ye are outwardly professors of the faith baptized Christians so ye are sincerely so such as in whom the holy Spirit of God may vouchsafe to inhabit which will not abide when unrighteousnesse cometh in And accordingly Christianity is call'd the law of the Spirit of life ch 8. 2. and here v. 6. the newness of the Spirit in opposition to the oldness of the letter the Mosaical Law And a peculiar propriety there is in this phrase for this matter in many respects First in respect of the nature of the Mosaical precepts which were external Washings Circumcision bodily rests c. all which are seated in the flesh and so proportionably carnal promises and threats whereas the precepts of Christ go deeper to the mind and spirit require the purity of that and accordingly are back'd with spiritual promises and terrors Secondly in respect of the assistance that Christ affords toward his obedience by giving of his spirit to assist if it be not grieved and resisted our spirits in opposition to which the state under the Law having none of that strength joyned with it may justly be called the being in the flesh To which may be added that one eminent effect of the Spirits descending was the commissionating of the Apostles for their office of preaching to the Gentile world remission of sinnes upon Repentance and in opposition to that the Law allowing no place for repentance for any presumptuous sin but inflicting present punishment on the offender that state may be fitly styled being in the flesh Mean while as there is a difference betwixt the weakness of the natural estate considered without any other aid then what the Law affordeth and the sinfulnesse of carnal acts and habits continued and indulged to and on the other side betwixt the state of a baptized Christian afforded the grace and strength of Christ and of him that makes use of that grace and leads a pure Christian life so the being ãâã ãâã ãâã ãâã ãâã in the flesh differs from living or walking ãâã ãâã ãâã ãâã ãâã after or according to the flesh and on the other side being in the Spirit or being in Christ from walking after the Spirit All which phrases are to be met with here and in the next chapter Here and ch 8. 9. we have being in the flesh and ãâã ãâã ãâã ãâã ãâã they that are after the flesh v. 5. that is under the Law not elevated above the flesh or rescued out of the power of it by Christ and c. 8. 1. walking after the flesh and so v. 4. and 12. all in the same sense for going on in a carnal course obeying and following the flesh in the lusts thereof And so c. 8. 9. being in the Spirit or having the Spirit of Christ and being in Christ Jesus v. 2. all to the same sense of having the Spirit of Christ bestowed on us which as it enableth so it obligeth us to walk and lead a Christian life and if we doe so then that is ãâã ãâã ãâã ãâã ãâã walking after the Spirit v. 1 and 4. All which must thus nicely be distinguished or else they will be apt to betray to some mistake V. 7. I had not known It is an ordinary figure to speak of other men in the first person but most frequent in blaming or noting any fault in others for then by the putting it in this disguise fastning it on ones own person it is more likely to be well taken by them to whom it belongs So saith S. Chrysostome of this Apostle ãâã ãâã ãâã ãâã ãâã when he mentions things that are any way grievous or likely to be ill taken he doth it in his own person And S. Hierome on Daniel Peccata populi enumerat personâ suâ quod Apostolum in Epistola ad Romanos facere
rather to be imbraced in this place may be conjectured by the nature of the subject which this phrase called according to purpose is set to expresse viz. those that love God which are Christians endued with that grace of charity or love of God which will fit them to suffer for or with Christ and if it doth so doth by that appear to be cordial and sincere not hypocritical And of such constant resolute lovers of Christ it is here said that it is one of the privileges of the Gospel that all things how sharp soever that befall them doe tend to their good And so ãâã ãâã ãâã ãâã ãâã here one that is called according to purpose one that stedfastly and cordially adheres to God will be directly all one with ãâã ãâã ãâã ãâã ãâã Act. 11. 23. one that with purpose of heart adheres to the Lord. And though Rom. 9. 10. ãâã ãâã ãâã ãâã ãâã purpose be clearly applied to God and that in the matter of election without consideration of works onely ãâã ãâã ãâã ãâã ãâã in respect of God that calls the Gentile Idolaters to Christ when the perverse Jewes are left to themselves yet that which determines it there to God is not onely the matter which makes it necessary but the very word ãâã ãâã ãâã ãâã ãâã of God joyned with ãâã ãâã ãâã ãâã ãâã purpose the purpose of God to call the Gentile world to the knowledge of Christ And in other places as there is ãâã ãâã ãâã ãâã ãâã Ephes 3. 11. the eternal purpose of God again or God's promise concerning the severall ages of the world so there is also ãâã ãâã ãâã ãâã ãâã purpose 2 Tim. 3. 10. which demonstratively signifies a grace or vertue among Christians being joyned with ãâã ãâã ãâã ãâã ãâã faith ãâã ãâã ãâã ãâã ãâã long-suffering ãâã ãâã ãâã ãâã ãâã charity ãâã ãâã ãâã ãâã ãâã patience and sure signifies a generall good resolution and purpose of mind having an influence on the whole Christian life and so fit to follow ãâã ãâã ãâã ãâã ãâã the whole conversation next before it CHAP. IX 1. I Say the truth in Christ I lie not my conscience also bearing me witnesse note a in the holy Ghost Paraphrase 1. These things being so that there is no true purity or consequent justification to be had by the Law of Moses nor any way but by Christ whatsoever ye think of me looking on me I know with an evil eye as if I were your enemy I protest before Christ and testifie to you my brethren of the Jewish nation that truth of which mine own conscience in the presence of the holy Ghost that is privie to and searcher of hearts is witnesse to me 2. That I have great heavinesse and continuall sorrow in my heart Paraphrase 2. That the thought of my brethren the Jewes that depend upon the Law and confide in their own righteousnesse and will not be brought to look after Christ and that inward purity by him prescribed in stead of the external circumcision c. is matter of great grief and incessant torment to my soul 3. For I could wish that my self were note b accursed from Christ for my brethren my kinsmen according to the flesh Paraphrase 3. So farre am I from deserving to be thought as I am their enemy that I could be content that I were separate or excommunicate from Christs Church not onely to want the honour of Apostleship but to be the most abject creature separate from the body of Christ the communion of Saints and so delivered up to Satan see note on 1 Cor. 5. e. Or that as Christ being not accursed or worthy of any ill became a curse for us so after his example any the saddest condition might fall on me Or if it were possible and if it might any way tend to this end I could me thinks be content to part with all mine own hopes and interests in Christ even mine eternall heaven and blisse on condition my brethren and consanguineans the Jewes would leave their trust in the Law and in their being Abraham's seed and come in to the Gospel and make use of the privileges that are allowed them there So passionate is my love toward them that I could endure any losse by way of expiation for them to rescue them from their infidelity and the destruction that attends them 4. Who are Israelites to whom pertaineth the adoption and note c the glory and the covenants and the giving of the Law and the service of God and the promises Paraphrase 4. They being the people to whom Christ was primarily and principally sent the posterity of Abraham and Isaac and Jacob and favoured by God for their fathers sakes and honoured with the privilege of being acknowledged as sons or people of God the privilege of having God present among them his majesty shining as it did in the ark 1 Sam. 2. 12. Psal 83. 3. the covenants that is both the word of the covenant and the sacrament of the covenant circumcision and sprinkling of blood Gen. 17. 10. Exod. 24. 8. the giving of the Law to them in tables the prescript manner of worship appointed by God himself and the promises of the Messias c. 5. Whose are the fathers and out of whom as concerning the flesh Christ came who is over all note d God blessed for ever Amen Paraphrase 5. They coming from the Patriarchs and Christ the incarnate Son of God coming from them taking his flesh and being born of a Jewish woman though he were above and over all creatures in the world God blessed for ever the title by which the one supreme God was known and express'd among the Jewes 6. Not as though the word of God hath taken none effect For they are not all Israel which are of Israel Paraphrase 6. But whatsoever becomes of these children of Abraham according to the flesh yet for all this the promise of God made to him doth no way miscarry the sins of Abraham's carnal seed cannot make God's promise to be frustrated ch 3. 3. from which place to this the discourse begun ch 3. 2. had been interrupted and not resumed again till now and here resumed and pursued for the promise was not made to his carnal but spiritual seed to believers begotten after the image of his faith the privileges made to Israelites doe not belong to all that are of the stock of Jacob. 7. Neither because they are the seed of Abraham are they all children but in Isaac shall thy seed be called Paraphrase 7. Nor doth the adoption the second privilege v. 4. or the privilege of being received in by God as his peculiar people belong to all that are come from Abraham for it was once said to Sarah Gen. 21. 12. that the promised seed should be confined to Isaac's line or from Isaac shall come the blessed seed or that shall be the blessed seed that comes from Isaac see note on Mat.
sentence of death capital punishment called ãâã ãâã ãâã ãâã ãâã c. 24. 20. judgment of death temporal Otherwhere it as clearly signifies divine and that eternal punishment as Act. 24. 25. ãâã ãâã ãâã ãâã ãâã judgment to come that is certainly at the end of the world at the day of doom and so Rom. 2. 2. ãâã ãâã ãâã ãâã ãâã the judgment of God and so again v. 3. which v. 5. is explained to be wrath or punishment against the day of wrath so Heb. 6. 2. ãâã ãâã ãâã ãâã ãâã eternal judgment joyned with the resurrection of the dead So Mat. 23. 14. and Mar. 12. 40. Lu. 20. 47. ãâã ãâã ãâã ãâã ãâã more abundant judgment which they should receive in another world when this world affords none for their Hypocrisies and Rom. 3. 8. ãâã ãâã ãâã ãâã ãâã whose judgment or punishment eternal is just and 2 Pet. 2. 3. ãâã ãâã ãâã ãâã ãâã whose judgment that is destruction temporal here by the hand of God preparatory and prooemial to eternal lingreth not as appears by the next words whose destruction sleepeth not So 1 Tim. 3. 6. ãâã ãâã ãâã ãâã ãâã the condemnation of the devil that sentence that befell Lucifer for his pride presently after his creation and so may befall the novice lifted up with pride there And therefore Hesychius from the more general usage renders it ãâã ãâã ãâã ãâã ãâã God's retribution or payment or rendring according to works which is sure his eternal punishment Three places there are which belong certainly to this sense which yet have been question'd by some men and denied to doe so First this in this place They that resist that is by force or violence oppose the supreme power ãâã ãâã ãâã ãâã ãâã shall receive judgment to themselves That this signifies temporal punishment which the magistrate may inflict and no more they think appears by the following words for rulers are a terror to evil works But if that argument were of force it would conclude also that no more but temporal punishment belonged to any other crime which was punishable by the magistrate for of him it is said that he is ãâã ãâã ãâã ãâã ãâã the minister or officer of God his executioner for wrath that is punishment temporal to him indefinitly that doth evil that is every visible malefactor And so if this would conclude for the resister or rebell it would also be priviledge or protection to all other sins which the magistrate is wont to punish the chief the murtherer c. he that were hanged should not for that be damned whatever his crime were And 2 dly if that resister should escape the hand of justice here by flight c. or if he should prosper in his rebellion so that the magistrate should not be able to punish him or yet farther so as to get into the throne what judgment or punishment is that man likely to receive if the ãâã ãâã ãâã ãâã ãâã or judgment here signifie none but the magistrates wrath or punishment 3 dly 'T is here v. 5. concluded from hence Wherefore ye must be subject not only for wrath but also for conscience sake where wrath signifying temporal punishment v. 4. if that were all that were meant by ãâã ãâã ãâã ãâã ãâã then could it not be true much lesse concluded from hence that men must be subject not onely for wrath Certainly he that resists is not subject ãâã ãâã ãâã ãâã ãâã is all one with ãâã ãâã ãâã ãâã ãâã and both directly contrary to ãâã ãâã ãâã ãâã ãâã being subject v. 3 5. and therefore if we must be subject not onely for wrath as that signifies temporal punishment then he that resists shall receive more then wrath as that signifies temporal punishment viz. ãâã ãâã ãâã ãâã ãâã eternal judgment or condemnation which must be the importance of ãâã ãâã ãâã ãâã ãâã but also for conscience sake viz. that if he doe it not it will be sinne to him wound his conscience and so binde over to that punishment that belongs to an accusing conscience or the breach of that divine law which is the rule of conscience the command of obedience v. 1. to a damning sinne if it be not timely repented of The second place thus doubted of is 1 Cor. 11. 29. He that eateth and drinketh unworthily eateth and drinketh ãâã ãâã ãâã ãâã ãâã judgement to himself That it doth not there signifie damnation is attempted to be proved by 3. arguments 1. by that which followes v. 30. For this cause many are weak and sickly among you and many sleep which belonging only to temporal punishment is conceived to be the periphrasis of ãâã ãâã ãâã ãâã ãâã judgment precedent and consequently that that is so also 2 dly Because the Apostle speaks there of any one single act of this sinne which being not an habit or custome the objectors conceive not to be actually damning under the second covenant 3 dly Because v. 32. 't is said When we are judged we are chastened of the Lord that we should not be condemned c. To the first of these the answer is clear 1. that sicknesse and death though they be temporal punishments are yet divine inflicted by the hand of God not of the magistrate and 't is acknowledged that it doth seldome signifie eternal punishment exclusively to God's temporal punishments but eternal and sometimes temporal too as was said of 2 Pet. 2. 3. or eternal if he repent not and perhaps temporal if he doe or to bring him to repentance 2 dly that these temporal doe not exclude eternal punishments they may be sick and die and be damn'd also or else some being reformed by these temporal chastisements others may be damn'd also that doe not reform and that this is just with God and the meaning of ãâã ãâã ãâã ãâã ãâã there appears v. 27. which is parallel to v. 29. whosoever shall eat or drink unworthily shall be guilty of the body and blood of the Lord that is shall be thought guilty of the greatest violation of Christ to profane and tread under feet his body and blood To the second it need not here be disputed whether one act of mortal or wilfull sin bring damnation it being as much to the present purpose that customary or frequent sinning doth for whatever mercy may belong to him that commits only one act yet if he that customarily or frequently doth it incurre damnation this will be the Apostles meaning by ãâã ãâã ãâã ãâã ãâã there who speaks indefinitely of the sinne as when he saith the drunkard or adulterer shall not inherit the kingdome of God and descends not to that minuter consideration what 't is that contracts the guilt of that sin As for the third objection 't is an evident confirmation of this rendring for if those that were sick c. were chastned of the Lord that they should not be condemned then sure if they had not been so chastned or not reformed by that chastning they
ãâã to establish applied here to ãâã ãâã ãâã ãâã ãâã testimony may perhaps literally referre to the forinsick customes among the Jewes where there being three parts of their Judicial processe first ãâã ãâã ãâã ãâã ãâã the entring of the cause secondly ãâã ãâã ãâã ãâã ãâã stabilitio litis the establishment of the matter in dispute thirdly ãâã ãâã ãâã ãâã ãâã Job 29. 16. the searching into the cause the second of these may be here literally rendred ãâã ãâã ãâã ãâã ãâã confirmation or establishment For that second consisted in the interposing of an oath on one side which is therefore called ãâã ãâã ãâã ãâã ãâã Heb. 6. 16. the end of contradiction that is of that affirming and denying which was formerly lawfull betwixt the actors till the oath on one side had given the Judge some reason to incline that way and that is said to be ãâã ãâã ãâã ãâã ãâã in that place for the seiling or establishing the cause in that sense wherein the Romane law saith ãâã ãâã ãâã ãâã ãâã Psellus ãâã ãâã ãâã ãâã ãâã v. 1243. an oath takes off the Judge from that dubiousnesse that before he was in one affirming and the other denying the same thing By analogie to this the preaching of the Gospel by the Apostles being called ãâã ãâã ãâã ãâã ãâã a testimony or witness viz. that which the Apostles gave in to the testifying the truth of the Gospel being eye-witnesses thereof this testimony may be said to be established or confirmed when beside the first preaching of it more light and knowledge and evidences have been afforded to the removing of all ignorance or doubt from mens minds And so the meaning of the phrase here ãâã ãâã ãâã ãâã ãâã will be clearly this that the Gospel which we first preach'd the testimony which we gave of Christ hath since by sufficient probation been made good among you to incline you to consent to the truth of it V. 19. Wisdome The word ãâã ãâã ãâã ãâã ãâã signifies three things in these books sometimes the mind or intellectual faculty Mar. 12. 33. where God is to be loved with all thy mind see Note on Rom. 1. l. secondly an habit of science or prudence as here thirdly perspicacity Ephes 3. 4. 2 Tim. 2. 7. V. 20. Disputer What is the meaning of ãâã ãâã ãâã ãâã ãâã in this place is not easie to determine because as the word it self so the adjunct ãâã ãâã ãâã ãâã ãâã is very capable of a double notion for if ãâã ãâã ãâã ãâã ãâã be rendred of this world then it will seem to signifie the Heathen world and so ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã all be interpreted accordingly ãâã ãâã ãâã ãâã ãâã the wise moralist as the seven wise men of Greece and Socrates after who for the moral learning was by the Oracle proclaimed the wisest man in the world and ãâã ãâã ãâã ãâã ãâã the learned philologer literator as Tertullian renders it and ãâã ãâã ãâã ãâã ãâã the searcher or indagator into the nature of things which the Hebrews call ãâã ãâã ãâã ãâã ãâã this world the philosopher or natural magician And so the next words would encline one to understand the place the wisdome of the world ver 20. and the world which by wisdom knew not God ver 21. looking most directly upon the heathen Philosophers who are by Baruch described in these words ch 3. 23. ãâã ãâã ãâã ãâã ãâã they that seek out or search wisdom on the earth But then if ãâã ãâã ãâã ãâã ãâã be rendred of this age then it may more probably referre to the Jewes as ãâã ãâã ãâã ãâã ãâã chap. 2. 6. must signifie the chief of the Jewes of that age which crucified Christ ver 8. that is caused him to be crucified and there is mention of those v. 22. and 23. and then ãâã ãâã ãâã ãâã ãâã may belong to the Jew and denote their ãâã ãâã ãâã ãâã ãâã naturallists that undertook to know every work of the creation and so likewise ãâã ãâã ãâã ãâã ãâã will belong to the Jew and signifie him that is skill'd in their laws and which interpreted them to the people according to the literal sense their Doctors and then ãâã ãâã ãâã ãâã ãâã will have a peculiar notion among them also For it was the custome of the Jewes for many of the learned among them to sit in the Synagogue and to speak all of them by way of discussion or debate to the same matter as to find out the true sense of a piece of Scripture and to that custome 1 Cor. 14. 29. seems to referre Let the prophets speak two or three c. whence it is that this Synagogue where they did this is called ãâã ãâã ãâã ãâã ãâã the house of searching or inquisition and to that custome perhaps referres that which is said of Christ Luk. 2. 46. that in the midst of the Doctors he heard and asked questions So he that interprets the Scripture mystically and allegorically is called ãâã ãâã ãâã ãâã ãâã the master of inquirie or mystical disquisition and absolutely ãâã ãâã ãâã ãâã ãâã a searcher or inquirer that is literally ãâã ãâã ãâã ãâã ãâã and that mystical or allegorical sense ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã the way of inquiry and ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã and so ãâã ãâã ãâã ãâã ãâã inquisitio Psalmorum the searching of the Psalmes see Elias Levita in the word ãâã ãâã ãâã ãâã ãâã And then the ãâã ãâã ãâã ãâã ãâã will be the Jewish doctors which among themselves inquired into the truth of Scriptures which Christ seems to call ãâã ãâã ãâã ãâã ãâã searching the scriptures Joh. 5. 39. but found not Christ there as they might have done believed him not Thus is the word used Act. 6. 9. where several men are said to rise up ãâã ãâã ãâã ãâã ãâã talking with Stephen as the Jewish doctors use to doe one with another about the sense of Scripture and Act. 9. 29. 't is said of Paul that ãâã ãâã ãâã ãâã ãâã he talked and debated with them about the sense of Scriptures concerning the Messias This custome of the Jews seems to be referred to by this word but yet whether the other circumstances of the place which referre it rather to the Heathens may not so farre prevail as that it may be fit to pitch upon a middle interpretation of the word and to apply this custome of the Jews to secular inquiries in the heathen schools I shall leave it to be considered and onely add that the making of this place to agree with that of the Prophet Isa 33. 18. seems to be a matter of some difficulty the Text there looking another way viz. by way of admiration how thâ taxes that were exacted in the time of the siege were so suddenly ceased For that is the meaning of Where is the
allowed to use if they doe it according as I have directed 40. Let all things be done decently and in order Paraphrase 40. Let all things therefore be done according to the custome of the Church which is the rule of decency and according to the orders and directions which now and at other times have or shall be given you by me And this is all I shall now adde on this subject Annotations on Chap. XIV V. 16. Amen The word Amen is an expression ordinarily used by the people by way of assent to the prayer made by another before them being an Hebrew Adverb of affirming and so rendred by Symmachus ãâã ãâã ãâã ãâã ãâã faithfully For as Maimonides saith 't was a custome of the Jewes in their daily prayers that he that had not skill or ability to pray himself should say Amen but he that had ability should pray himself The former of these was he that is here called ãâã ãâã ãâã ãâã ãâã the private or vulgar person ãâã ãâã ãâã ãâã ãâã 1 Pet. 5. 5. the younger as Lucian defines ãâã ãâã ãâã ãâã ãâã the multitude or congregation which the wise men call Idiots This custome is clearly deduced from Deut. 27. where all the people of Israel joyne in this and so in the Psalmist particularly on this occasion of ãâã ãâã ãâã ãâã ãâã blessing of God Blessed be the Lord God of Israel from everlasting and world without end and let all the people say Amen So Neh. 8. 7. All the people answered Amen ãâã ãâã ãâã ãâã ãâã the laity peculiarly as that differs from the Priests who therefore in all reason are here meant by ãâã ãâã ãâã ãâã ãâã The Talmudists have a threefold Amen 1. Amen pupillum saith Caninius when one prayes and another that understands not what he saith gives answer to him parallel to this of the idiote in this place 2 ly Amen Surreptitium a stollen Amen when 't is before the end of the prayer and 3 ly Sectile when he cuts it into two parts A-men as he that yawnes or is a doing or minding something else Now the use of this Amen ãâã ãâã ãâã ãâã ãâã at thy giving thanks seems here to referre to the custome of the ancient and it seems Apostolical Primitive Church which was at the consecrating of the Lord's Supper for to that the giving of thanks seems to belong according to the use of the word ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã c. 10. 16. At the ending of which saith Justine Martyr Apol. 2. there was a solemne ãâã ãâã ãâã ãâã ãâã acclamation of Amen by the people 30. Revealed That ãâã ãâã ãâã ãâã ãâã doth not alwaies signifie a vision or passively a receiving a revelation by extasie or dream from God but onely a sense or notion a meaning or interpretation of a piece of Scripture that through some figure or the like hath much difficulty in it may appear by ver 6. where in opposition to the miraculous speaking of tongues those four waies of expounding in the Church are set down and the first of them ãâã ãâã ãâã ãâã ãâã revelation or expounding of sacred figures c. So v. 26. ãâã ãâã ãâã ãâã ãâã hath a revelation as hath an interpretation is of him that can expound any such figure as the other is he that can interpret a strange language and so here in this verse that which is here hath a revelation must be expounded by the prophet's speaking ver 29. For thus it lies Let the prophets speak two or three that is so many in a meeting If another that sitteth by have any revelation that is if whilst one is a speaking another be or conceive himself able to expound the difficulty then let the first that is the prophet then a speaking hold his peace give way to him where as the prophets speaking is all one with having a revelation so the thing thus delivered being to be judged of by others whether it be right or no let others judge ver 29. is concluded not to be any special revelation from God for if 't were supposed such it ought not to be subject to others judging of it And then what is here said will clearly be explained by that which we read in Philo lib. Omnem probum liberum esse where speaking of the Doctors of the Jewes when they are set in the Synagogues ãâã ãâã ãâã ãâã ãâã saith he ãâã ãâã ãâã ãâã ãâã One reads the bible some part of it ãâã ãâã ãâã ãâã ãâã And another of the more skilful or Doctors passing through those that are not known that is the more difficult passages expounds This was called among the Jewes ãâã ãâã ãâã ãâã ãâã preaching or expounding in their Synagogues See Note on ch 1. c. CHAP. XV. 1. MOreover brethren I declare unto you the Gospel which I preached unto you which also ye have received and wherein ye stand Paraphrase 1. As to that great heresie of some among you v. 12. that deny the resurrection I shall now speake the very same which at my first preaching the Gospel among you I taught and which ye then embraced and for some time till these Gnostick false teachers crept in among you ye never made question of 2. By which also ye are saved if ye keep in memory what I preached unto you unlesse ye have believed in vain Paraphrase 2. By which also you were converted fetch'd out from the midst of the Gentile world after what manner if your memory serve you I delivered the story to you with all the circumstances and explication of difficulties unlesse your believing and receiving the Gospel were light and rash and inconsiderate or unlesse what you then received be now quite vanished 3. For I delivered unto you first of all that which I also received how that Christ died for our sins according to the scriptures Paraphrase 3. For one of the principall things which I told you and which I my self had learned at my first believing the Gospel was this that as Christ died for our sins 4. And that he was buried and that he rose again the third day according to the scriptures Paraphrase 4. And his body was laid in the grave so on the third day according to the prophecies of the scripture he rose from the grave 5. And that he was seen of Cephas then of the twelve Paraphrase 5. And after his rising appeared to Peter Lu. 24. 34. and then to the whole colledge of disciples Lu. 24. 36. consisting formerly of twelve and so soon after again though now one of them was wanting 6. After that he was seen of above five hundred brethren at once of whom the greater part remain unto this present but some are fallen asleep Paraphrase 6. After that he was seen in Galilee Mat. 28. 7. by neer five hundred believers or Christians at one time of whom a great part are now still alive ready
eares of wheat and proportionably from other seeds according to the property of each 39. All flesh is not the same flesh but there is one kind of flesh of men another flesh of beasts another of fishes and another of birds Paraphrase 39. And as it is among us one sort of flesh differs very much from another so much more a body of a man here on earth may differ in qualities from a glorified body in heaven 40. There are also celestial bodies and bodies terrestrial but the glory of the celestial is one and the glory of the terrestrial is another 41. There is one glory of the sun another of the moon and another glory of the starres for one starre differeth from another starre in glory 42. So also is the resurrection of the dead it is sown in corruption it is raised in incorruption Paraphrase 40 41 42. Two things are observable in the resurrection 1. the improvement of all mens estate who have their part in the resurrection of the just above that which here they enjoy 2. the severall degrees of glory that they then shall have one above another For as heavenly bodies are more glorious then earthly and one heavenly then another so is it in the resurrection And for the first of these which is the chief matter of present consideration the bodies that rise differ from those that died the state of the resurrection differs from that of this life that which was here was a corruptible body that which rises an incorruptible 43. It is sown in dishonour it is raised in glory it is sown in weaknesse it is raised in power Paraphrase 43. The body here hath some dishonourable deformed parts c. 12. 3. others weak and feeble subject to or decayed by diseases and age but the future body is quite contrary glorious and strong 44. It is sown a naturall body it is raised a spirituall body There is a naturall body and there is a spirituall body Paraphrase 44. The body here is sustained by meat and drink but in the future state 't will be a body immortall that wants nothing to sustain it Such bodies indeed there are of both these sorts 45. And so it is written The first man Adam was made a living soul the last Adam was made a quickening Spirit Paraphrase 45. One such as Adam is mentioned to have had Gen. 2. 7. and such as we had from Adam who communicated life to his posterity the other we shall receive from Christ that restores them from the grave when they have been dead 46. Howbeit that was not first which is spirituall but that which is naturall and afterward that which is spirituall Paraphrase 46. The immortal body was not first formed but that which needed sustenance so as without that it was to perish and after that the immortal body is to be returned to us in stead of that mortal 47. The first man is of the earth earthy the second man is the Lord from heaven Paraphrase 47. The stock of the animal life was Adam so called as an earthy man made out of the earth the stock of the immortal Christ the Lord that came down from heaven 48. As is the earthy such are they that are earthy and as is the heavenly such are they also that are heavenly Paraphrase 48. Such a body as Adam himself had such have all we mortal men and such a body as Christ now hath such shall we that live like him according to his example and precept have at the resurrection 49. And as we have born the image of the earthy we shall also bear the image of the heavenly Paraphrase 49. And as we have first been made like the mortal Adam so shall we be made like the immortal Christ when we come to heaven 50. Now this I say brethren that note f flesh and blood cannot inherit the kingdome of God neither doth corruption inherit incorruption Paraphrase 50. One thing only I shall adde that 't is not possible that these earthy corruptible weak ignominious bodies of ours should come to heaven unlesse they be first changed purified immortalized see note on Mat. 16. 17. e. 51. Behold I shew you a mystery we shall not all sleep but we shall all be changed Paraphrase 51. And therefore for those that are found alive at the day of Doom I shall tell you a secret not yet discovered to you that though they doe not die at all yet must they all be changed before they go to heaven these bodies thus qualified as now they are cannot come thither ver 50. 52. In a moment in the twinkling of an eye at the last trump for the trumpet shall sound and the dead shall be raised incorruptible and we shall be changed Paraphrase 52. And this change shall be wrought in them in a minute at the point of time when all the world are summoned to judgment for God shall make the Angels sound a trumpet or make a noise like that of the trumpet call the whole world of men that ever was or shall be to judgment and at that instant all that were formerly dead shall arise in immortal bodies and those that are then alive shall from their mortall be changed into such 53. For this corruptible must put on incorruption and this mortal must put on immortality Paraphrase 53. For 't is most certain and necessary v. 50. that our mortal bodies must be changed into immortal 54. So when this corruptible shall have put on incorruption and this mortal shall have put on immortality then shall be brought to passe the saying that is written Dead is swallowed up note g in victory Paraphrase 54. And when this is done then shall that saying of Hos c. 13. 14. be made good that death shall be destroyed for ever never to recover strength again over any thing nothing from thenceforth shall ever die 55. O death note h where is thy sting O grave where is thy victory Paraphrase 55. In contemplation of which a Christian may look on death as a hurtlesse thing the sting or wounding power of which is taken away by Christ and so on the state of separation of soul from body that it is such as shall not last for ever 56. The sting of death is sin and the strength of sin is the Law Paraphrase 56. The only thing that makes death like a serpent able to doe us any hurt without which it differs nothing from a calm sleep is sin as that hich gives sin any sterngth to mischief us is the Law which prohibits it and consequently brings guilt upon us 57. But thanks be to God which giveth us the victory through our Lord Jesus Christ Paraphrase 57. But thanks be to God who by what Christ hath done for us hath given us victory over sin and death and by the conquest of sin getting out of the power of that hath made death but an entrance to immortality 58. Therefore my beloved
the passive voice and sense Now the ãâã ãâã ãâã ãâã ãâã among the Hebrews were those portions of land that fell by lot to any in the division of a land or estate as in the first division of Canaan Judah had his lot or portion or division Reuben his and God was Levi's lot or inheritance or possession as we call it So in like manner when in the division of the world into Jewes and Gentiles God chose the Jewes they were said to be his ãâã ãâã ãâã ãâã ãâã or portion Deut. 4. 20. and so believers or Christians are now styled 1 Pet. 5. 3. and in a more peculiar manner they that preached the Gospel the Apostles who seem to be here noted by the ãâã ãâã ãâã ãâã ãâã raising it somewhat higher then those had had the knowledge of his Will v. 9. and surely are the ãâã ãâã ãâã ãâã ãâã we v. 12. and ãâã ãâã ãâã ãâã ãâã the first that hoped or believed in Christ and who as such were before others preferred to that dignity And so accordingly have all that have served God in the ministery been called God's ãâã ãâã ãâã ãâã ãâã or clergie by whom therefore they are here said ãâã ãâã ãâã ãâã ãâã to become Gods peculiar possession or portion But the Kings MS. hath not this word but onely ãâã ãâã ãâã ãâã ãâã we were called V. 14. Earnest The Greek ãâã ãâã ãâã ãâã ãâã is a Syriack word ãâã ãâã ãâã ãâã ãâã from ãâã ãâã ãâã ãâã ãâã contraxit mercatus est fidejussit to make any bargain as it signifies Gen. 38. 17. a pledge or first part of a payment which is an assurance or security that the rest of the whole price shall not fail to follow This is it which in English is peculiarly called the Earnest that which confirms and assures the bargain And so the Spirit and gifts thereof after the Ascension of Christ poured out not onely upon Jewes but Gentiles is the pledge or earnest paid by God the first part of the price which he hath agreed to give for the bringing in and redeeming the Gentiles out of the hands of Satan and sin to be the servants of the living God Those many other graces and rich treasures consequent to that gift pardon of sin increase of grace and at last salvation it self being the residue of the price and here called ãâã ãâã ãâã ãâã ãâã our portion or that which we receive in the bargain in this great purchase of Gods his work of redeeming of souls Ib. Redemption What ãâã ãâã ãâã ãâã ãâã signifies will be seen Note on Heb. 10. d. and on 1 Pet. 2. e. Here it must be taken not for the action of acquiring or possessing but the persons that are so acquired all one with ãâã ãâã ãâã ãâã ãâã a people for a possession or which is all one ãâã ãâã ãâã ãâã ãâã a peculiar people Tit. 2. 14. that is a Church of pure Christian livers which are here said to be to the praise of his glory as in the place of S. Peter That they may shew forth the power or virtues of him that hath called them out of darknesse into his marvellous light As for ãâã ãâã ãâã ãâã ãâã ransoming or redeeming that is used sometimes for temporal deliverance ãâã ãâã ãâã ãâã ãâã redeeming or rescuing the body out of persecutions and calamities see Rom. 8. Note l. but here for spiritual deliverance from the power of reigning sin as Tit. 2. 14. ãâã ãâã ãâã ãâã ãâã redeeming from all iniquity rescuing from all wicked life And so ãâã ãâã ãâã ãâã ãâã is no more then that which is mentioned of Christ Lu. 1. delivering men from their spiritual enemies ransoming them from those servile habits of sinne wherein they lived that they may serve him in holinesse c. Hereby may also appear what is meant by the ãâã ãâã ãâã ãâã ãâã day of redemption cap. 4. 30. that redemption which had here been mentioned the redeeming them out of their course of sin to the service of God every one that is redeemed being his goods possession servant that bought him and so the sealing them by the Spirit to the day of redemption there is perfectly agreeable to the sealing them here by the same Spirit v. 13. to this redemption of God's peculiar people God's sending his Spirit and the gifts thereof among the Gentiles which was done at the first preaching the Gospel to them being the marking them out as God's purchase such as are to be servants of his and being so shall be accomplish'd and crown'd by him V. 15. After I heard The word ãâã ãâã ãâã ãâã ãâã to hear is answerable to the Hebrew ãâã ãâã ãâã ãâã ãâã and that signifies to know as well as to hear and is sometimes rendred ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã to know And so it seems to be used in this Epistle ch 3. 2. ãâã ãâã ãâã ãâã ãâã If indeed ye have known not heard for his Apostolick Commission to the Gentiles which is the thing there spoken of was that which they to whom he had preach'd must needs known immediately and not by hearsay onely And so here their faith was a thing known by him also and not onely heard though it is also true that their growth in the faith since he was there and the evidences of their charity might be brought to him by the advertisement of others Thus ch 4. 21. If ye have heard him is if ye have known CHAP. II. 1. AND you hath he quickened who were dead in trespasses and sins Paraphrase 1. And you heathens lying like so many carcasses desperately gone in all kind of sins see note on Lu. 15. c. hath God quickned and raised to now life v. 5. all between being to be read as in a parenthesis 2. Wherein in time past ye walked according to the course of this world according to the Prince of the power of the aire the spirit that now worketh in the children of disobedience Paraphrase 2. You I say that for so many years together lived formerly securely went on in the Epidemical sins of the nations the customes of the Gentiles world following the direction of your Idol false Gods who prescribed all villany in their worships that is of Satan that hath such power here below and doth still exercise his power among all that have not received the Gospel of Christ 3. Among whom also we all had our conversation in times past in the lusts of our flesh fulfilling the desires of the flesh and of the mind and were by nature the children of wrath even as others Paraphrase 3. Among whom we of the Gentile Church of Rome from whence I write formerly lived and yielded our selves to those sensual sins and idol-worships which our lusts and our phansies were pleased with and so went on in those heathen customes which did universally overspread them and were born and lived
note on Gal. 2. c. 2. If ye have heard of the dispensation of the grace of God which is given me to you-ward Paraphrase 2. Which you cannot chuse but know if you understand see note on c. 1. f. any thing of my Apostleship my commission to preach and constitute Churches among you Gentiles 3. How that by revelation he made known unto me the mystery as I wrote afore in few words 4. Whereby when ye read ye may understand my knowledge in the mystery of Christ Paraphrase 3 4. To wit that Christ shewed to me by revelation or vision that great secret of sending the Gospel to the Gentiles of which I have said a little already in this Epistle c. 1. 9 c. by which you may discern if you read and consider somewhat of that secret or mystery which I speak of 5. Which in other ages was not made known unto the sons of men as it is now revealed unto his holy Apostles and Prophets by the Spirit Paraphrase 5. Which mystery in the former ages was so farre from being revealed to men that it was generally thought unlawfull to converse or have any thing to doe with the Gentiles till now the contrary hath been revealed as to Peter Act. 10. so particularly to me v. 3. and generally to the Apostles and others that received visions to that purpose and extraordinary gifts for the benefit and use of the Church the gifts of tongues c. on purpose that they might preach to all nations 6. That the Gentiles should be fellow-heirs and of the same body and partakers of his promise in Christ by the Gospel Paraphrase 6. viz. That the Gentiles were to be taken in with the Jewes into the same inheritance and have part in all the pardon and grace acceptation and reward which is now made over to believers in Christ that they were to be members of Christ and so receive influences from the head as well as the Jewes that they were to partake of all the promises made in Christ and that the preaching of the Gospel to them was to be a means of all this 7. Whereof I was made a minister according to the gift of the grace of God given unto me by the effectual working of his power Paraphrase 7. In which work I have been made use of as an instrument God out of his free grace to me that was a persecutor being thus pleased to employ me and by the gift of tongues and miracles c. fitting me for the discharge of it 8. Unto me who am lesse then the least of all saints is this note a grace given that I should preach among the Gentiles the unsearchable riches of Christ Paraphrase 8. I I say who am the unworthiest person and most unfit for such an office have yet had this dignity this favour this commission vouchsafed to me to make known to the Gentiles this bounty of Christ's toward them in receiving them freely into covenant without those impositions of circumcision c. which were required of the Jewes A thing which could not by any clue or search have been found in the Jewish Law if Christ had not commanded and I and other Apostles received revelation to doe it 9. And to make all men see what is the fellowship of the mystery which from the beginning of the world hath been hid in God who created all things by Jesus Christ Paraphrase 9. And to let all men see what this mystery is which hath so long lain hid in God who as he created all things at first by Jesus Christ so hath now wrought this great work of new creation of regenerating the Gentiles calling them out of their heathen idolatries by Christ also but is now communicated to the world see note on Acts 2. d. 10. To the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdome of God Paraphrase 10. That by what is now done in the Church the very Angels may now come to know that which before they knew not the great variety of God's wise dispensing of things as in his dealing formerly with the Jewes so now in calling the Gentiles to the light of the truth and knowledge and practice of all Christian virtue 11. According to the eternal purpose which he purposed in Christ Jesus our Lord Paraphrase 11. According to that which he had before-hand decreed in Christ of the several ages of the world to dispose things after that manner that in the last age these worst of men the heathen idolaters should have Christ revealed to them 12. In whom we have boldnesse and accesse with confidence by the faith of him Paraphrase 12. Through whose mediation the Gentiles all that believe have now boldnesse given them and liberty to approach see note on Joh. 7. a. and addresse themselves to God with confidence of reception and acceptation 13. Wherefore I desire that you faint not at my tribulation for you which is your glory Paraphrase 13. And therefore I that am persecuted for this reason peculiarly because I preach to the Gentiles which the Jewes think to be unlawfull and 't is not strange they should when it was a mystery not formerly revealed to the very Angels v. 10. doe desire and pray first for my self as after he prayes for them v. 16. that I be not amated at any thing that befalls me in this cause or I doe beseech you and pray for you that you be not discouraged or stopt or amated see note on Luk. 18. a. in your course upon consideration of the sufferings that have fallen on me for your sakes that is because I converse with and preach to you or assert this dealing of God toward the Gentiles which should be rather matter of glorying or rejoycing to you 14. For this cause I bow my knees unto the Father of our Lord Jesus Christ Paraphrase 14. For this cause I humbly beseech God daily for the sake of his dear son Christ Jesus our Lord 15. Of whom the whole family in heaven and earth is named Paraphrase 15. Through whom it is that the whole world of men Gentiles as well as Jewes see note on Col. 1. c. are now acknowledged and owned by God as children called after his name Christians received into his family upon their receiving of the faith 16. That he would grant you according to the riches of his glory to be strengthned with might by his Spirit in the inner man Paraphrase 16. That according to the abundance of that power by which he hath called you to the faith and wrought in you obedience to it he will also by his Spirit give you to grow in all inward strength and abilities of the soul to perform all holy duties 17. That Christ may dwell in your hearts by faith that ye being rooted and grounded in love Paraphrase 17. That ye may continue constant in the faith of Christ and
exactly by the rule that is set you and daily improve and grow in that piety which is already in you 2. For ye know what commandments we gave you by the Lord Jesus Paraphrase 2. According to the strict commands to this purpose which we gave you in our first preaching to you 3. For this is the will of God even your sanctification that ye should abstain from fornication Paraphrase 3. For this is punctually required of you by Christ under the Gospel that ye should preserve your selves in chastity or perfect purity from the sinnes of the flesh of what kind soever 4. That every one of you should know how to possesse note a his vessell in sanctification and honour Paraphrase 4. Every one by study and by exercise or practice to learn and enable himself most strictly to preserve himself in perfect chastity in a married or single life 5. Not in the lust of concupiscence even as the Gentiles which know not God Paraphrase 5. Not in any vile unnatural practicès as for want of knowledge of the true God the Gentiles doe 6. That no man note b goe beyond and defraud his brother â in any matter because that the Lord is the avenger of all such as we also have forewarned you and testified Paraphrase 6. Not to yield to irregular inordinate lust to commit filthynesse with his fellow Christian in those things that are not to be mentioned plainly for as these are the sins that on Sodom on the nations and in all times on those Gentiles God hath punished severely with utter excision so is the like still to be expected on all that are guilty of such villanies as I have formerly assured and warned you 7. For God hath not called us unto uncleannesse but unto holinesse Paraphrase 7. And accordingly you must resolve that Christianity is far from giving liberty for unnatural uncleannesse it is on the contrary an obligation to all the purity imaginable 8. He therefore that despiseth despiseth not man but God who hath also given unto us his holy Spirit Paraphrase 8. And he that despiseth these commands of ours in this matter given by me from Christ ver 2. as speciall parts of the Christian faith and indulgeth to those contrary sins he despiseth the commands and provoketh the displeasure and wrath of God and sinneth against that sanctifying Spirit which God giveth to believers 9. But as touching brotherly love ye need not that I write unto you for ye your selves are note c taught of God to love one another Paraphrase 9. And as to that of purity from all the impure infusions of the Gnostick heretick so for charity and peaceablenesse out of which they are as likely to seduce you and infuse malice and bitternesse against all orthodox Christians this I need not inlarge on by Epistle there being nothing to which the Christian faith more engages you then this and your having received the faith makes it superfluous for me to exhort you to it this is an inseparable effect of that and that which hath been actually impressed on you 10. And indeed ye doe it towards all the brethren which are in all Macedonia but we beseech you brethren that ye increase more and more Paraphrase 10. And accordingly your practice hath been toward all your fellow Christians in Macedonia there hath been unity and peace in all those Churches Onely â exhort you to increase every day more and more in this grace 11. And that ye study to be quiet and to doe your own businesse and to work with your own hands as we commanded you Paraphrase 11. And to be as earnest to exceed all others in quietnesse and peaceablenesse as the most ambitious are to get the greatest honours or the most factious to contend and make debate and not to meddle with other mens matters but every man to follow diligently the businesse of his calling as when I was with you I commanded you 12. That ye may walk honestly toward them that are without and that ye may have lack of nothing Paraphrase 12. That by spending your time in honest labour you may both preserve your reputation entire among the Gentiles who will have an ill opinion of Christianity if it make men idle and that you may earn so much by your labour as may supply all your wants and necessities 13. But I would not have you to be ignorant brethren concerning them that note d are asleep that ye sorrow not even as others which have no hope Paraphrase 13. As for the state of the dead those especially that have fallen under the persecutions brought upon you by the unbelieving Jews see note on c. 2. i. for your receiving and maintaining the Faith wherein by your excesse of sorrow it seems you want advice I must exhort you to moderate that passion and not to behave your selves as they that believe not any resurrection or reward for their sufferings in an other lite 14. For if we believe that Jesus dyed and rose again even so them also which sleep in Jesus will God bring with him 15. For this we say unto you by the word of the Lord that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep Paraphrase 14 15. For upon our belief of Christ's death and resurrection depends also the raising of their bodies that dye for the testimony or by occasion of the faith of Christ and that so certainly and speedily that they that doe not dye at all shall at the day of judgment have no advantage of them whose bodies have lain in the graves so many years the rising of the one being in the same twinkling of an eye 1 Cor. 15 52. with the change of the other who are found alive 16. For the Lord himself shall descend from heaven with a shout with the voice of the Archangel and with the trump of God and the dead in Christ shall rise first Paraphrase 16. For this shall be the method of it Christ shall come from heaven and the Archangel that hath other Angels under him shall call them to be ready at the presence of the Judge summon all the world to appear before him assembling them as with a shout or a voice or a trumpet every of them used to call assemblies together and to summon them to appear before tribunals see Psal 47. 5 8. Jer. 4. 5. and 6. 1. And then first all the bodies of all pious men that ever were in the world shall rise out of their graves 17. Then we which are alive and remain shall be caught up together with them in the clouds to meet the Lord in the aire and so shall we ever be with the Lord. Paraphrase 17. And in the very moment that that is done all that are alive on earth as we now are shall be carried by the Angels into the clouds there to meet Christ and appear before lâm and being adjudged by
worship c. For before his Baptisme it is said of him Act. 8. that he was by all the Samaritans cried up to be ãâã ãâã ãâã ãâã ãâã or as the MSS. read ãâã ãâã ãâã ãâã ãâã the divine power which is called great that is the Divine Majesty called diversly by several nations but by all acknowledged as the greatest and supreme Deity and after the seigned reception of the Faith and Baptisme he did not lessen but rather increase his pretensions And accordingly saith Irenaeus l. 1. c. 20. Simon Magus intendit contendere adversùs Apostolos uti ipse gloriosus videretur esse A Claudio Caesare statuâ honoratus esse dicitur propter Magiam Hic igitur à multis quasi Deus glorificatus est docuit semetipsum esse qui apud Judaevs quasi Filius adparuerit in Samaria autem quasi Pater descenderit in reliquis Gentibus quasi Spiritus S. adventaverit Esse autem se sublimissimam virtutem hoc est eum qui sit super omnia Pater sustinere vocari se quodeunque eum vocant homines Simon Magus set himself to contend against the Apostles that he also might appear glorious He was for his Magick honoured with a statue by Claudius Caesar He was glorified by many as a God and taught that himself was he that appeared as the Son among the Jewes that in Samaria he descended as the Father and in other nations came at the Holy Ghost That he was the most sublime virtue that is he which was the Father over all and that he was content to be called by the highest titles that any man did call him And so saith Tertull de Anima Simon speaking of Helena his prima ennoia by which he created the Angls and powers which made the world and whom he called also the lost sheep because of her having been in a brothel-house saith that ad hanc descendit Pater summus to her descended the supreme Father calling himself by that title and having carried her back to his palace exinde ad hominum respexit salutem from thenceforth had all care to the salvation of men Again that statue of his was made saith Irenaeus ad siguram Jovis after the figure of Jupiter and Helena's after the figure of Minerva and these saith he were worshipped by men And at last among the doctrines of his followers Saturnilus and Menander he sets down Judaeorum Deum unum ex Angelis esse c. 22. that the God of the Jewes was one of the seven Angels that made the world Ipsum verò Simonem unum Patrem esse qui fecit Angelos Archangelos Virtutes Potestates But that Simon himself was the only Father that made the Angels Archangels Virtues and Powers So clearly making himself superiour to the God of the Jews and indeed creatour of him So saith Justin Martyr Apol. 2. see Note b. on Jude Now for the ãâã ãâã ãâã ãâã ãâã this mans and these Gnosticks revealing themselves that signifies their putting off that disguise of Christianity under which they vâiled themselves a while and setting up he and his followers professedly against Christ and his Apostles For Simon himself that at first he was baptized and made a shew of being a Christian hath appeared Act. 8. but this without any sincerity at that time any ãâã ãâã ãâã ãâã ãâã genuine purpose of change saith Cyril of Jerusalem Cat. 1. After this he went on in his way of deceiving the people by his forceries as appears by his desiring to buy the power of working miracles from the Apostles and being denied that soon after he set up and opposed himself against Christ and accordingly is here called ãâã ãâã ãâã ãâã ãâã the adversary or he that opposeth himself and by S. John ãâã ãâã ãâã ãâã ãâã the Antichrist which is the same And about the time of erecting the statue to him at Rome being by the preaching of the Gospel driven out of that city it was some space of yeares before he appeared there again in contestation with S. Peter which may passe for his revealing of himself that at the writing of this Epistle was yet future And accordingly Theophylact speaking of the mystery of iniquity ãâã ãâã ãâã ãâã ãâã saith he ãâã ãâã ãâã ãâã ãâã the mystery of iniquity was already begun for Simon and Nicolas leaders of heresies did work the works of Antichrist As for the Gnosticks the followers of him and other such leaders thus it was The Jews persecuting the Christians and those persecutions shaking the faith of many and the Gnosticks keeping themselves safe from those persecutions by forswearing of Christ in time of danger from the Jewes as they sacrificed to Idols to secure them from the Gentiles and having other carnal baits all manner of filthinesse to invite carnal and fearfull persons to their party did soon draw all Samaria from Christ and so whereever Christianity was planted in other parts at Rome in Asia c. corrupted the believers every where so that many were polluted or infected by their poison Heb. 12. 15. and at length joinned with the Jewes in the greatest bitterness of persecuting the Orthodox Christians first secretly ãâã ãâã ãâã ãâã ãâã as dogs that bite and bark not saith Ignatius and then they were the mystery here but at last openly and avowedly and that is the meaning of ãâã ãâã ãâã ãâã ãâã the revealing this mystery And this avow'd opposing and persecuting the Christians was to be a forerunner of that day of the Lord and till that was come the day was not yet instant though neer at hand V. 4. Worshipped ãâã ãâã ãâã ãâã ãâã in this place being joyned with ãâã ãâã ãâã ãâã ãâã called God not to distinguish it from the former but with an ãâã ãâã ãâã ãâã ãâã or to explicate the former or to extend it farther then the former might be thought to extend must signifie not the worship it self but that which is worshipped whatsoever that is The nations and people of the world all of them acknowledged and worshipped somewhat which they called God or Numen but all false and Idol-nothings save only the one Creator of heaven and earth yet on these they bestowed those magnificent titles of God and Great power of God and other the like and to comprehend all those titles by which all those false Gods were known this word ãâã ãâã ãâã ãâã ãâã worship or deity or by repeating the word ãâã ãâã ãâã ãâã ãâã all that is called worship or deity is here used And so the word is used by the Author of the Book of Wisdome c. 14. 20. and rightly rendred a God So Act. 17. 23. ãâã ãâã ãâã ãâã ãâã beholding your worships that is their ãâã ãâã ãâã ãâã ãâã their idols so saith Theophylact ãâã ãâã ãâã ãâã ãâã worships that is Idols and daemons of which their city had and worshipped so many For so v. 16. it is said of him that he did ãâã ãâã ãâã
acknowledged and that after his coming the Epistles to the Philippians Colossians and Philemon were written as appears by the place Rome from whence they are all dated and the joyning of Timothy's name in the front of them Now of all those Epistles 't is clear that they were written at his first being at Rome and not immediately before his Martyrdome For Philip. 1. 26. 2. 23 24. he expresseth his confidence that he shall be delivered and again come unto them which is not reconcileable with his perswasion of the instant approach of his death at the writing of this and to Philemon v. 22. he sends to make provision for his lodging at Colossae As for the Subscription of the Epistle which referres it to the ãâã ãâã ãâã ãâã ãâã the second time of his coming before Nero that may possibly stand good by this interpretation that he was twice at his first imprisonment brought out to the barre before the Emperor and freed both times that the first being his greatest danger was most memorable to him by all mens forsaking him and the interposing of Gods protection when all other means failed him And this is more likely to be recited by him in an Epistle written soon after it then in one of ten years distance from it However we know that the Subscriptions of the Epistles are not to be found in all the antient Copies What the designe of this Epistle was is manisest to stirre him up to caution diligence and discharge of his office on occasion of the creeping heresie of the Gnosticks c. 2. 17. stolen in among them which had much debauched the Asiaticks c. 1. 15. and made use of Magick to oppose the truth of the Gospel c. 3. 8. CHAP. I. 1. PAUL an Apostle of Jesus Christ by the will of God according to the promise of life which is in Christ Jesus Paraphrase 1. I Paul who farre from any merit of mine meetly by the good pleasure of God and his undeserved grace have received commission to make known the Gospel or the promise of life which now is made by Christ to all penitent believers 2. To Timothy my dearly beloved son Grace mercy and peace from God the Father and Christ Jesus our Lord. Paraphrase 2. Send greeting in the Lord to Timothy by me converted to the faith 3. I thank God whom I serve from my forefathers with pure conscience that without ceasing I have remembrance of thee in my prayers night and day Paraphrase 3. In my thanksgivings and prayers to God whom as my progenitors of the tribe of Benjamin did before me so have I obeyed sincerely all my time even when through ignorance I persecuted the Christian faith doing according to the dictate of my conscience or as I was perswaded I ought to doe I mention thee constantly praying and giving thanks to God for thee 4. Greatly desiring to see thee being mindfull of thy tears that I may be filled with joy Paraphrase 4. Desiring earnestly to see thee whom I love so dearly and this passionate desire being inflamed by the remembrance of thy tears at our parting that our meeting again may be as full of joy as our parting was of sorrow 5. When I call to remembrance the unfeigned faith that is in thee which dwelt first in thy grandmother Lois and thy mother Eunice and I am perswaded that in thee also Paraphrase 5. Remembring the sincerity of thy obedience to the Gospel of Christ and being confident that as thy mother and grandmother which received the faith before thee continued in it to the end so thou also wilt persevere and never fall off from it 6. Wherefore I put thee in remembrance that thou stirre up the gift of God which is in thee by putting on of my hands Paraphrase 6. And that it may be so I now write to thee as a monitor or remembrancer that thou consider the honourable calling which was conferred upon thee by my laying hands upon thee and making thee Bishop in which some others joyned with me see note on 1 Tim. 5. f. and the many extraordinary gifts consequent thereto which thou art obliged to stirre up and quicken by the diligent exercise of them and neither by fear nor compliance with any to let them lie by thee unprofitably 7. For God hath not given us the spirit of fear but of power of love and of a sound mind Paraphrase 7. For sure that God that gave us this commission and gifts hath not given thee or me so poor a cowardly spirit as that we should be afraid of the dangers and threats of men against the preaching of the Gospel but couragious hearts to encounter any difficulty a love of God which will actuate this valour and cast out all fear of danger and withall a tranquillity of mind and a full contentednesse in whatsoever state 8. Be not thou therefore ashamed of the testimony of our Lord nor of me his prisoner but be thou partaker of the afflictions of the Gospel according to the power of God Paraphrase 8. Whatever therefore the danger be of preaching Christ be not discouraged or whatever the example of my sufferings doe thou resolve to doe and suffer the like cheerfully and couragiously and to be a fellow-susferer with the Gospel of Christ to bear whatsoever falls upon that by that strength which God gives thee 9. Who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace which was given us in Christ Jesus before the world began Paraphrase 9. Who hath rescued us out of the evil world and called us to sanctity not because we had deserved that mercy of his but of his own free mercy and goodnesse long agoe designed us in Christ 10. But is now made manifest by the appearing of our Saviour Jesus Christ who hath abolished death and hath brought life and immortality to light through the Gospel Paraphrase 10. And now hath revealed it to us and made us partaâers of it by Christ's coming into the world and preaching the Gospel to us who hath thereby voided the power of death over us and made a clear revelation of that life and immortality which was not before so certainly revealed that if we will obey him we may certainly be made partakers of it 11. Whereunto I am appointed a preacher and an Apostle and a teacher of the Gentiles Paraphrase 11. And for the preaching and teaching of this especially to the Gentiles God hath given me the authority and commission of an Apostle 12. For the which cause I also suffer these things neverthelesse I am not ashamed for I know whom I have believed and am perswaded that he is able to keep that which I have committed unto him against that day Paraphrase 12. And that viz. my preaching to the Gentiles hath exasperated the Jewes and brought persecutions upon me but I am not discouraged with them see Rom. 5. 5.
because Christ on whom I have depended I am sure will never fail me and in his hands I can with all cheerfulnesse repose my life as knowing his able and willing to preserve it to me till he please to call for me out of this world 13. Hold fast the form of sound words which thou hast heard of me in faith and love which is in Christ Jesus Paraphrase 13. When thou were with me I gave thee a short summary of the chief things that were to be believed by all in opposition to all growing heresies and do thou take care not to depart from it in any part of it but keep constant to it in the coufession and constant adherence to Christ and in preaching and teaching others 14. That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us Paraphrase 14. Hold thee constantly to the doctrine of the Gospel or summary of it agreed on by the Apostles to be taught in all Churches and whenever thou art tempted to the contrary remember that this stands by the direction of the Spirit of God that abides among us and make use of that Spirit to confirm thy self in it 15. This thou knowest that all they which are in Asia be turned away from me of whom are Phygellus and Hermogenes Paraphrase 15. Thou hearest I presume that all the Asian Christians that were at Rome save only Onesiphorus v. 16. fell off from me in time of my distresse 16. The Lord give mercy unto note a the house of Onesiphorus for he oft refreshed me and was not ashamed of my chain 17. But when he was in Rome he sought me out very diligently and found me Paraphrase 16 17. I pray God reward the family of Onesiphorus which is at Ephesus with thee for the great kindnesse I received from him who lately came to me at Rome and as oft before at Ephesus v. 18. so now hath he in especial manner sought and found me out and relieved me and owned me without fear or shame in this time of my imprisonment 18. The Lord grant unto him that he may find mercy of the Lord in that day and in how many things he ministred um me at Ephesus thou knowest very well Paraphrase 18. I pray God this mercy of his to me may be repai'd him when it will most stand him in stead for besides what he hath now done thou knowest also better then I can tell thee how many liberalities he hath shewed at Ephesus to those that have stood in need of him and in how many things he relived me when I was at Ephesus and thou with me Annotations on Chap. I. V. 16. The house of One siphorus What ãâã ãâã ãâã ãâã ãâã the house of One siphorus here signifies is thought fit to be examined by some in order to the doctrine of praying for the dead For because the prayer is here for the houshold and not for the master of it Onesiphorus himself it is by some presently concluded that One siphorus was dead at that time And then that being supposed it appears v. 18. that S. Paul prayes for him that he may find mercy in that day How farre it may be fit to pray for them that are departed this life needs not to be disputed here 'T is certain that some measure of blisse which shall at the day of judgment be vouchsased the Saints when their bodies and souls shall be reunited is not till then enjoyed by them and therefore may safely and fitly be prayed for them in the same manner as Christ prayes to his Father to glorifie him with that glory which he had before the world was And this is a very distant thing from that prayer which is now used in the Romish Church for deliverance from temporal pains founded in their doctrine of Purgatory which would no way be conclusible from hence though Onesiphorus for whom S. Paul here prayes for mercy had been now dead Nay 't is evident that the mercy for which they which are conceived to be in Purgatory might be the better must be bestowed and consequently prayed for to befall them before the day of doom at which time all that are there are supposed by them to be releaâed But neither is there any evidence of Onâsiphorus being then dead nor probability of it here For of this Onesiphorus these two things may be observed from hence first That his family was now at Ephesus and accordingly he salutes it there c. 4. 19. and consequently that there was his ordinary place of abode and agreeably it is here said of him that he had relieved Paul when he was at Ephesus v. 18. and that is the reason why in an Epistle to Timothy residing in that city this mentionis made of his family secondly That he was at this time when Paul wrote this absent from his home in all probability at Rome for ãâã ãâã ãâã ãâã ãâã must be rendred being not when he was at least but lately departed and so still on his way from Rome where Paul was a prisoner and where Onesiphorus had sought and found him out v. 17. and without fear visited and relieved him And this is a fair account why Paul writing to Timothy where his family was mentioned them with so mâch kindnesse but joines not him in that remembrance because he was at Rome from whence and not at Ephesus to which he wrote And so all the force of that argument is vanished CHAP. II. 1. THou therefore my son be strong in the grace which is in Christ Jesus Paraphrase 1. Doe thou therefore my beloved son take all care to strengthen thy self in the Gospel see note on Heb. 13. a. 2. And the things that thou hast heard of me among many witnesses the same commit thou to faithfull men who shall be able to teach others also Paraphrase 2. And the articles of faith and good life which I have taught thee from Christ agreed on and consented in by the testimony of all the other Apostles do thou communicate to others whose ability and fidelity is known to thee and appoinâthem as Bishops of the several Churches under thee to teach others also 3. Thou therefore endure hardnesse as a good souldier of Jesus Christ Paraphrase 3. And arm thy self against all difficulties as one that hast undertaken Christ's colours to serve under him 4. No man that warreth entangleth himself with the affaires of this life that he may please him who hath chosen him to be a souldier Paraphrase 4. And therefore as the souldiers according to the Roman rules of their militia are forbidden to meddle with the emploiments of Tutors or Guardians of men's persons or estates or proctors of their causes to undertake husbandry or merchandice c because every of these is so distant from that 't is incompetible with the waiting on their colours so whatsoever emploiments of the world are not competible with the discharge of thy office
brethren lest there be in any of you an evill heart of unbelief in departing from the living God Paraphrase 12. And therefore let the terrors of that Scripture move you and from the example of those murmurers and complainers that were perpetually mutinying against God when any hardship approached them ready to turn back into Aegypt upon every slight fear and discouragement and for so doing were excluded from the promised land and rest do you take heed lest the present discouragement and pressures meeting with covetous or fearfull hearts make you fall off from the Christian profession or practice 13. But exhort one another daily while it is called to day lest any of you be hardened through the deceitfulnesse of sinne Paraphrase 13. But daily cheer up one another with incitations and exhortations to persevere that none of the baites that are now abroad in the world those of the Gnostick heresie which undertake to secure your fears and gratifie your lusts be able to gain in upon you 14. For we are made partakers of Christ if we hold the beginning of our confidence stedfast unto the end Paraphrase 14. For all our Christian profession hitherto will stand us in no stead unlesse we persevere constant unto the end in the courage and patience which himself hath exemplified to us see note on c. 11. a. 15. While it is said To day if ye will hear his voice harden not your hearts as in the provocation 16. For some when they had heard did provoke howbeit not all that came out of AEgypt by Moses Paraphrase 16. Whence it appears that some that were first obedient that heard and received the Law from heaven did after rebell and fall off and murmure against God but Caleb and Joshua did not so and consequently not all that by the conduct of Moses came out of AEgypt which may be matter of admonition to you that you imitate those few that adhered to and not the many that fell off from God 17. But with whom was he grieved fourty years was it not with them that had sinned whose carcasses fell in the wildernesse Paraphrase 17. And so when it is said that he was provoked and wearied with them fourty years 't is apparent it was with those disobedient murmurers that would have gone back to Aegypt and never a man of them came to Canaan but dyed every one of them in the wildernesse and that may be warning for us 18. And to whom swear he that they should not enter into his rest but to them that believed not Paraphrase 18. Lastly when 't is said that he swear they should not come into Canaan 't is apparent who they are that do not come the contumacious murmurers v. 10. which gives us this matter of observation that those that would not trust God with their preservation shall be sure to be destroyed by that means by which they expect to be preserved by going back renouncing Gods conduct and so will it be with you falling off from Christ will bring certain ruine on you 19. So we see that they could not enter in because of unbelief Paraphrase 19. And so the short is that unbelief and falling from God upon our carnal fears or impatiences or murmurings at the present persecutions and hardships that befall Christians will deprive us of all reward of our faith as it did the Israelites that followed Moses for a time but afterwards fell off V. 3. Builded the house ãâã ãâã ãâã ãâã ãâã to build a house is here an Hebrew form of speech in which language as ãâã ãâã ãâã ãâã ãâã house signifies not only the material house but those that inhabit it the houshold or family so ãâã ãâã ãâã ãâã ãâã to prepare or build is answerable to ãâã ãâã ãâã ãâã ãâã which as it signifies to build so it is vulgarly used for begetting so farre that Ben ãâã ãâã ãâã ãâã ãâã which is the ordinary word for a son comes from thence and so to build a house is to beget or raise a family and ãâã ãâã ãâã ãâã ãâã here is but a periphrasis of a Pater familias the father or master of a family V. Rejoycing That glorying and rejoycing are one in the New Testament is sufficiently known and that there is no difference unless of degrees the glorying being the higher of the two And so again that hope signifies the hope in God reliance on him in expectation of the performance of his promise in the most improbable season even when all things in respect of this world are most improsperous and adverse And therefore that hope being the foundation of all a Christians rejoycing especially of that which is in time of affliction and accordingly the phrase used Rom. 12. 12. rejoyce in hope this will clearly be the meaning of this phrase The rejoycing in all that befalls us here founded in a sure hope of receiving abundantly from God both here and in another world And this is here joyned with ãâã ãâã ãâã ãâã ãâã free confession of Christ in time of persecution Thus Rom. 5. 2. ãâã ãâã ãâã ãâã ãâã we glory or rejoyce in hope of the glory of God which is there attended with ãâã ãâã ãâã ãâã ãâã and not only so but we glory in afflictions v. 3. which the Apostle really doth 2 Cor. 11. 23. boasting distinctly of his toyles and stripes and imprisonments and 2 Cor. 12. 9. most gladly will I glory in my weaknesses that is the afflictions that have befallen me Contrary to which is sorrowing as they that have no hope 1. Thess 4. and forsaking or falling off through persecution V. 11. My rest What is meant by ãâã ãâã ãâã ãâã ãâã Gods rest in this place is evident both as it respects Moses's time and Davids One rest there was expected in Moses's time the coming into Canaan another in Davids the bringing the Arke to which the publick service of God was consequent to Ierusalem So saith R. Solomon on Ps 95. the land of Israel and also Ierusalem which is called a Rest as 't is said This is my Rest for ever here will I dwell According to which there must be in that Psalm a double rest literally understood First that peaceable prosperous possession of the promised land of Canaan which after all their expectation and indurance they should at last enjoy all that obeyed God whereas Gods oath is gone out against the disobedient murmurers that revolted from God and in their hearts returned to AEgypt again that they should never enter into that rest Secondly the enjoyment of the privileges of Gods presence in the Arke and afterwards in the Temple Gods publick and solemn worship That the phrase doth certainly belong to both of these may appear by the original of it which we have Deut. 12. 9. Ye are not as yet come into the rest and to the inheritance which the Lord your God giveth you where the rest is the quiet possession of that inheritance
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 murmureâs 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
spiritual seed of Abraham 18. That by two immutable things in which it was impossible for God to lie we might have a strong consolation who have fled for refuge to lay hold upon the hope set before us Paraphrase 18. That by promising first which when the condition is not neglected is immutable and then by adding an oath to it he might give us security of enjoying what we hope for of receiving the reward proposed to us 19. Which hope we have as an anchor of the soul both sure and stedfast and which entreth into that within the veile Paraphrase 19. This hope being that which keeps us from being tost and shipwrackt with the billows of the world as being able indeed to see through the afflictions and persecutions of this world and see somewhat beyond them daies of rest and release here and beyond that eternal rest hereafter in heaven meant by the holy place whither none but the priest could enter and parallel thereto the true faithfull Christians 20. Whither the forerunner is for us entred even Jesus made an high priest for ever note c after the order of Melchisedek Annotations on Chap. VI. V. 6. Fall away What ãâã ãâã ãâã ãâã ãâã falling away here notes may best be collected from the Context and that first from the Antecedents the illumination and tasting the heavenly gift and partaking of the Holy Ghost and tasting the good word of God and the powers of the future age and secondly by the Consequents crucifying again and putting to an open shame the Son of God The former shews from whence it is that they are said to fall and the latter how deep the fall is that is here spoken of The former consists of several degrees first ãâã ãâã ãâã ãâã ãâã those that have been inlightened That certainly signifies Baptism which among the Antients was generally call'd ãâã ãâã ãâã ãâã ãâã illumination And this contained under it not only the acknowledgment of the truth c. 10. 26. but farther also the vow of Baptisme that of forsaking all wicked wayes and adhering constantly to Christ to their lives end Now all that were thus baptized and thereby entred into the Church were received to absolution of all their sins past admitted to be members of the Church and to enjoy the privileges of Christians the mercies afforded men there called the gift of God Joh. 4. 10. And they that have enjoyed the benefit and comfort of this for some time may here fitly be expressed by ãâã ãâã ãâã ãâã ãâã that have tasted the heavenly gift and that phrase being annex'd to the ãâã ãâã ãâã ãâã ãâã illuminate with the Conjunction ãâã ãâã ãâã ãâã ãâã and may fitly be resolved to belong to the same matter as a fuller expression of the ãâã ãâã ãâã ãâã ãâã enlightned those that by being baptized have been admitted to these privileges of Christians and have tasted enjoyed them for some time But then as beside these of Baptisme and pardon of sin there were other ãâã ãâã ãâã ãâã ãâã extraordinary powers and gifts in the Church so here beside the mention of being inlightned and tasting the heavenly gift are added these other phrases that seem to be set on purpose to denote those higher endowments first ãâã ãâã ãâã ãâã ãâã made partakers of the Holy Ghost those which have the Holy Ghost which descended on the Apostles Act. 2. communicated to them for so had many believers at that time in the Church of Judea see Note on Act 2. d. and on Act. 6. c. and secondly ãâã ãâã ãâã ãâã ãâã having tasted the good word of God and the powers of the future age where first ãâã ãâã ãâã ãâã ãâã the future age is the very phrase used in the Septuagint Isa 9. 6. for the state of Christianity where Christ is called ãâã ãâã ãâã ãâã ãâã the father of the future age there being in the Jewes account two Ages the one before the other after the coming of the Messias and the second in respect of the former called ãâã ãâã ãâã ãâã ãâã future and so ãâã ãâã ãâã ãâã ãâã the future world ch 2. 5. that after the coming of the Messias and ãâã ãâã ãâã ãâã ãâã the after or later daies ãâã ãâã ãâã ãâã ãâã often mentioned in the New Testament secondly ãâã ãâã ãâã ãâã ãâã powers is the ordinary word to denote miracles and so ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã will be either those miraculous powers extraordinary gifts which were bestowed on believers by the coming of the Holy Ghost upon them for the confirming themselves and converting of others and so were generally the consequents and effects as of the Holy Ghost descending on the Apostles so of their imposing hands on others and their receiving the Holy Ghost for of such we oft read that they spake with tongues c. which were these ãâã ãâã ãâã ãâã ãâã powers miraculous gifts here spoken of or else more simply and so as to agree with the good word of God whereby the Evangelical promises are denoted the miraculous transcendent mercies enjoyed under the Gospel And then that will be the importance of these several sorts of phrases here put together those that are not only baptised Christians but furnished with extraordinary gifts and graces and such as have had experience of the wonderfull mercies and performances of Christ to Christians under the Gospel And such as were so will be the Subject of this Proposition Then for the Consequents they expresse the degree of the fall here spoken of They that are here supposed to have fallen from this state are said ãâã ãâã ãâã ãâã ãâã to crucifie Christ a second time and ãâã ãâã ãâã ãâã ãâã that is âo inflict open punishment upon him see Note on Mat. I. h. That must needs include renouncing and denying of Christ the looking on him as such as the Jewes pretended him to be when they crucified him that is as an impostor and accordingly the Hebrew ãâã ãâã ãâã ãâã ãâã answerable to ãâã ãâã ãâã ãâã ãâã falling away signifies with them Apostasie and so ãâã ãâã ãâã ãâã ãâã which is oft rendred ãâã ãâã ãâã ãâã ãâã to fall away doth denote also 2 Chron. 29. 19. and elsewhere and so the Gnostick hereticks which are in the Apostles eye are supposed by S. John to deny Christ and thereupon are called ãâã ãâã ãâã ãâã ãâã Antichrists And both these put together seem to make up the full importance of this place That they that being baptized illuminate Christians endowed with extraordinary gifts and having continued so for some time and so for their time ought to be Doctors c. 5. 12. fall off after all this not only to some wasting sin but to denying of Christ renouncing of him apostatizing from him could not possibly be again renewed to repentance and what that signifies will be seen Note b. Ib. Renew them again unto repentance What ãâã ãâã ãâã ãâã
of Abels firstlings in his sacrifice So that all these four possible notions of the words are in effect but two the first and the third referring to that of Abel and his own blood shed by Cain and the second and fourth to the blood of the cattel in his sacrifice And which of these is now to be preferred is the onely difficulty That the first should be it the authority of the Greek Commentators and others would incline and the manner of the Scripture-style in many places using words and phrases which must be supposed to signifie much more then their natural importance affords see Note on Mat. 12. e. may help to perswade it For thus it may then be explicated very commodiously That whereas the blood of Abel the first that ever suffered called for nothing but vengeance on the murtherer the blood of Christ quite contrary wise called for mercy on his very crucifiers and on all the world of men besides and so spake as good things as Abels did ill cryed as loud for pardon as his is said to do for vengeance But if we consider the design of the whole Context which is the comparing the state and oeconomie under the Law and before Christ with that now after or since his coming and the preferring the latter infinitely beyond the former we shall then have great reason to incline us to accept the second sense that the sprinkling of the blood of Christ that sacrifice of his upon the Cross had infinitely more efficacy in it and that devolved to us to obtain Gods acceptance then that sacrifice of Abels the first great type of that shedding the blood of Christ this lamb of God is affirmed in the Scripture to have had That this sacrifice of beasts offered by Abel should here be mentioned with Christs sacrifice of his own body on the Cross the reason is evident because all the sacrifices of beasts not onely under the Law but before it among the Patriarchs before and after the Deluge were all types of Christs one perfect sacrifice And Abels being the first of these recorded in Scripture and attested to have had much of Gods acceptation particularly more then Cains see Heb. 11. 4. is therefore the fittest to be insisted on in this place And that Christs blood is said to speak better things then that and so then any other blood in sacrifice is agreeable to Heb. 9. 13 14. For if the blood of Bulls how much more the blood of Christ and ver 22 23. And almost all things are purged by blood It was necessary therefore that the heavenly things themselves should be purged by better sacrifices then these And accordingly in the antient Liturgies and in the Canon of the Mass now in use when the Bread and Wine is consecrated into the Sacrament of the body and blood of Christ the prayer makes mention of Abels sacrifice and Melchizedeks offering chusing out those two as the most antient and eminent types under the Old Testament of this sacrifice of the blood of Christ commemorated in that Sacrament This and much more which if it were needfull might be added to this purpose will make it reasonable to have annex'd this latter sense to the former more ordinary if not to prefer it before it V. 25. Spake ãâã ãâã ãâã ãâã ãâã is a word of a special signification nothing Divine revelation either by ãâã ãâã ãâã ãâã ãâã the voice from heaven or any other way So Mat. 2. 12 22. revelation of God's will by dream and Luk. 2. 26. by that or some other such way and Act. 10. 22. a revelation by an Angel So of Moses Heb. 8. 5. and here of Noe ch 11. 7. and Rom. 11. 4. ãâã ãâã ãâã ãâã ãâã that voice from heaven to Elias 1 Kin. 19. 12. Hence faith Phavorinus ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã it signifies a vision ãâã ãâã ãâã ãâã ãâã the giving of the law and again ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã oracles or divine speeches agreeable to the known notion of ãâã ãâã ãâã ãâã ãâã for ãâã ãâã ãâã ãâã ãâã an oracle of God According to which notion of the word it is here to be rendred not speaking simply but speaking from God delivering oracles warnings or precepts from him CHAP. XIII 1. LET brotherly love continue Paraphrase 1 2 And for particular directions of Christian life I shall commend these unto you at this time in respect of your present state Be kind unto all Christians not onely those of your own nation Jewes but to any of all country strangers so called or aliens let not the Christian vertue of hospitality to strangers be strange to you for by the practice of that Abraham and Lot Gen. 18 and 19. received Angels into their houses unawares 2. Be not forgetfull to entertain strangers for thereby some have entertained Angels unawares Paraphrase 2. And for particular directions of Christian life I shall commend these unto you at this time in respect of your present state Be kind unto all Christians not onely those of your own nation Jewes but to any of all country strangers so called or aliens let not the Christian vertue of hospitality to strangers be strange to you for by the practice of that Abraham and Lot Gen. 18 and 19. received Angels into their houses unawares 3. Remember them that are in bonds as bound with them and them which suffer adversity as being your selves also in the body Paraphrase 3. Have that compassion to prisoners that sense of their sufferings as you would have if you were in the same condition with them relive and rescue those that are under any affliction as men that know and confider your selves to be in the same frail humane estate subject to all that befalls any man 4. Marriage is honourable in all and the bed undefiled but whoremoâgers and adulterers God will judge Paraphrase 4. And whereas the Gnosticks pronounce marriage unlawfull but indulge to all unnatural lusts doe ye look on marriage not onely as lawful but as honourable instituted by God onely take care that you make use of it as a fortification against all unlawful lusts For fornication of what sort soever which the dislike of marriage brings many to and adultery which is the violation of marriage are sins that will be severely punished by God 5. Let your conversation be without covetousnesse and be content with such things as ye have for he hath said I will never leave thee nor forsake thee Paraphrase 5. And in such times especially as these of persecution there is no temper so fit for you to be furnished against as that of covetousnesse whatever God at present allows you be ye fully satisfied with that For what God said to Josuah of the Jewes he saith to all true Christians of whom those were the type that he will by no means utterly destitute them and so they have no need of that fear which
ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã are best interpreted by ãâã ãâã ãâã ãâã ãâã God Saviour that is Christ for to those two words belongs all that is said in those verses they consist of nine letters four syllables the three first of two letters apiece and the fourth of the remaining three of five consonants and four vowels and so likewise the numeral importance of each letter amounteth to the just number of 1692. as it is there described See Canter Novar Lect. l. 1. c. 3. Secondly the phrase ãâã ãâã ãâã ãâã ãâã went and preached or going preached is but an idiome of the Sacred style wherein ãâã ãâã ãâã ãâã ãâã going and such like words are frequently used as ãâã ãâã ãâã ãâã ãâã expletives so to omit many more Ephes 2. 17. speaking of Christ after his departure from the world in the same manner as here before his coming into it and of his preaching by his Apostles not personally himself to the heathen world S. Paul expresses it after the same manner as here ãâã ãâã ãâã ãâã ãâã and he went and preached peace Thirdly by his Spirit is evidently here meant that Divine power by which he was raised from the dead after his crucifixion and by which he means now to act revenge on his crucifiers after a while if they repent not but in the mean time to preach repentance to them And that makes the parallel exact betwixt the matter here in hand and the storie of the old world Here men are divided into two sorts v. 17. those that suffer for well doing the pious constant yet persecuted Christians and those that shall suffer for evil doing the contumacious obdurate persecuting Jewes and Gnosticks as there the violent and corrupt on one side which were after the hundred and twenty years swept away with the Deluge and Noah and his family on the other side who by being set forth as an example of the godly delivered out of temptations 2 Pet. 2. 5 9. appear to have been opposed and wronged by them And therefore to prove what was undertaken v. 17. that even in respect of this world it is farre better to be of the number of the persecuted who shall be delivered then of the most prosperous persecuters which shall after a time be destroyed as the example of Christ was very pertinent v. 18. who having suffered a while was raised in power to destroy the crucifiers so the example of the old world is fitly made use of also who are evidently pointed at not onely by the ãâã ãâã ãâã ãâã ãâã spirits in the sheath or custodie or prison which so fitly agrees with the ãâã ãâã ãâã ãâã ãâã sheathed in the old prophecie but by that which here follows ãâã ãâã ãâã ãâã ãâã which were disobedient of old see Note g. which clearly takes it off from belonging to the Gentiles of Christ's time to which some interpreters are willing to apply the place and that ãâã ãâã ãâã ãâã ãâã of old defined by the ãâã ãâã ãâã ãâã ãâã when that follows ãâã ãâã ãâã ãâã ãâã when once God's long-sufferance waited or without once ãâã ãâã ãâã ãâã ãâã as the King's MS. reads it ãâã ãâã ãâã ãâã ãâã when it waited in the daies of Noe c. which particular of God's long-sufferance awaiting their repentance 120 years and daily admonishing and reproaching them all that time see Heb. 11. 7. by the ãâã ãâã ãâã ãâã ãâã preparation of the arke and his saving the remnant as the son of Syrach calls it Ecclus 44. 17. by this means ãâã ãâã ãâã ãâã ãâã through or out of the water see 1 Cor. 3. Note b. are very commodiously applied to S. Peter's present purpose also Christ's deferring this vengeance on the Jewes fourty years after his crucifixion being on purpose designed first to bring the crucifiers to repentance secondly to make triall of the patience and perseverance of the sincere Christians and to deliver them peculiarly out of this deluge of destruction Rev. 2. 7 c. when all others Jewes and temporizing Gnosticks were destroyed V. 20. Disobedient The word ãâã ãâã ãâã ãâã ãâã disobedient is used for a course of great notorious sin spoken of the ãâã ãâã ãâã ãâã ãâã exasperators provokers Heb. 3. 16 18. against whom God's oath was gone out that they should not enter into his rest ver 19. They are here certainly the wicked men of the old world on whom the flood came called ãâã ãâã ãâã ãâã ãâã the world of the ungodly 2 Pet. 2. 5. which are there joyned with the wicked of Sodom From whence and from some other evidences it is probably to be concluded what their sin was which brought the flood upon them viz. the sin of unnatural uncleannesse or Sodomie contrary to that breath of God breathed on them the light of law and reason and nature and the very soul within them For so Gen. 6. 2. upon the sons of God taking them wives of the daughters of men presently follows the decree of God to send the Deluge upon them The sons of God and of men were certainly the worshippers of the one true and the many false gods and the marrying of those Idolaters was the means of insnaring the godly in the heathen Idol-worships and all the villanies in their practices or sacrifices as after it was Num. 25. 2. This is there in general expressed v. 5. by The wickednesse of man was great upon the earth meaning by ãâã ãâã ãâã ãâã ãâã wickedness villanie as ãâã ãâã ãâã ãâã ãâã incontinence Mat. 23. 25. is ãâã ãâã ãâã ãâã ãâã wickedness Luc. 11. 39. and v. 11. by The earth was corrupt before God and filled with all violence by corruption signifying these unnatural lusts so ordinarily called ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã corruption and being corrupted see Note on 2 Pet. 1. b. and 2. b. and by violence either the same again in the most enormous kind such as was by the Sodomites offered to the Angels see Note on 1 Cor. 5. h. or else persecuting all others that would not goe on with them in all their riotous courses and both together expressed v. 12. by one of them corrupt And all flesh corrupted his way and both again by violence v. 13. The end of all flesh is come before me for the earth is filled with violence So that either of these single or which in probability is all one both together is the notation of the sin for which the flood came and the interpretation of the ãâã ãâã ãâã ãâã ãâã those that of old were disobedient in this place V. 21. The like figure The King's MS. reads O ãâã ãâã ãâã ãâã ãâã c. where O in Capital letters as that whole book is written signifies oftentimes ãâã ãâã ãâã ãâã ãâã as in an Inscription of an antient cup in Athenaeus ãâã
We have also a more sure word of prophecie whereunto ye do well that ye take heed as unto a light that shineth in a darke place until the day dawn and the note g day-star arise in your hearts Paraphrase 19. And beside these adumbrations by way of vision in the mount we have many prophecies in the Old Testament concerning this matter v. 12. of the destruction of the Jewes and preserving of a remnant which together with Christ's predictions Mat. 24. are yet a more firm sure infallible argument to us then any other And 't is well done of you to study and observe these prophecies which may stay your hearts in this state of affliction and persecution until that day of your deliverance come or till the forerunners of it Luk. 21. 28. begin to shew themselves unto you 20. Knowing this first that no prophecie of the Scripture is of any private note h interpretation Paraphrase 20. This being a principle known to all that no Scripture-prophecie is without particular mission and appointment from God that which the prophets there have foretold being not the suggestions of their own spirits what they thought good but what God inspired and moved them to by his Spirit 's coming upon them 21. For the prophecie came not in old time by the will of man but holy men of God spake as they were moved by the holy Ghost Paraphrase 21. For none of the prophets of any time have undertaken that office on their own heads or prophesied their own fansies or perswasions but all the Scripture-prophets have been men called and sent by God on his messages and inspired and instructed by the holy Spirit of God every word which they have delivered And therefore you cannot run any hazard in depending upon that which they have foretold shall come to passe in these which they called the last days Joel 2. 28 30 31 32. and in many other places Annotations on Chap. I. V. 3. Vertue The word ãâã ãâã ãâã ãâã ãâã vertue beside the ordinary known notion of it for prubity of manners among men as the generical word that contains all moral and Christian vertues under it in which sense it is used Phil. 4. 8. doth in this Chapter signifie two things very distant from one another and both of them differing from this In this verse it signifies the power of God which he shewed in Christ especially the miracles which he was enabled to work and so 't is here joined with the glory whether the descent of the Holy Ghost on him and on the Apostles which is ordinarily called Shechina and ãâã ãâã ãâã ãâã ãâã glory see Mat. 3. c. or whether the glory that shone in his works and doctrine be meant by it So 1 Pet. 2. 9 ãâã ãâã ãâã ãâã ãâã the vertues in the Plural of him that called us out of darknesse into this great light that is his miraculous power divine actions and words together But then in the 5 th verse of this Chapter the word seems to have yet a third notion and belonging there evidently to men not God as here it cannot yet be fitly interpreted by that word Vertue which is the general comprehensive title of all vertues for many of them are after named as continence patience c. and required to be superstructed upon this of ãâã ãâã ãâã ãâã ãâã vertue which would not be so proper but it seems rather to signifie in that notion wherein both the Greek ãâã ãâã ãâã ãâã ãâã and the Latine virtus are often used ãâã ãâã ãâã ãâã ãâã 1 Cor. 16. 13. manhood courage or fortitude in adhering to Christ Mat. 16. 24. which the Gnosticks against whom he armes them would so fain rob them of now in time of persecutions so as in those verses of Euripides ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Fortitude is very usefull against afflictions a man may shew virtue in his death For there fortitude and virtue are all one And so to their virtue or courage they must adde knowledge that is that true Christian knowledge to which their ãâã ãâã ãâã ãâã ãâã knowledge falsly so styled was opposed and to that continence contrary to their uncleannesse and filthynesse and to that perseverance c. just as 2 Cor. 6. 6. after patience in afflictions ver 4. and purity is ãâã ãâã ãâã ãâã ãâã knowledge which again that it is set opposite to that pretended of the Gnosticks see the Context there and Note a. on that Chapter V. 4. Corruption ãâã ãâã ãâã ãâã ãâã corrumpi signifies sometimes to be debauched to sin particularly and in the most eminent manner to those sins against nature abominable heathen lusts so 2 Cor. 7. 2. ãâã ãâã ãâã ãâã ãâã we have corrupted no man seems to relate to those false teachers the Gnosticks among them who did thus corrupt and seduce their disciples Agreeable to which is that speech of Heraclitus in his Epistle to Hermodorus ãâã ãâã ãâã ãâã ãâã With whom have I accompanied in adultery in murther in drunkennesse in corruption or pollution I corrupt I wrong no man of them all Thus was Socrates accused ãâã ãâã ãâã ãâã ãâã as a deceiver a debaucher corrupter of youth and this the summe of his accusation ãâã ãâã ãâã ãâã ãâã he wrongs and corrupts the young men So in a narration of Hippolytus in Palladius of a Christian Virgin put by the tyrannical Judge into a brothel-house the debauch'd young men strait came ãâã ãâã ãâã ãâã ãâã to company with her for corruption that is to commit all filthinesse with her And so after he that freed her from that house is said ãâã ãâã ãâã ãâã ãâã to have delivered her from this dishonourable or vile corruption And so c. 11. 3. So perhaps ãâã ãâã ãâã ãâã ãâã Rev. 11. 18. corrupting the earth see Note c. So Ephes 4. 22. the old heathen condition is called the old man ãâã ãâã ãâã ãâã ãâã corrupted according to those lusts of deceit that is the unnatural lusts of the heathen world then brought into the Church by the false teachers the Gnosticks So Jude 10. ãâã ãâã ãâã ãâã ãâã in these they are corrupted noting their corrupt practices contrary to nature Thus ãâã ãâã ãâã ãâã ãâã in Ignatius Epist ad Ephes is by the Translator rendred Masculorum concubitores and by Hesychius ãâã ãâã ãâã ãâã ãâã and so ãâã ãâã ãâã ãâã ãâã in the Epistle of Barnabas in this sense so vulgar in other Authors And thus it clearly signifies in this place and others of this Epistle having ãâã ãâã ãâã ãâã ãâã in lust added to it and ãâã ãâã ãâã ãâã ãâã that is in the world referring to those unnatural Gentile practices So ãâã ãâã ãâã ãâã ãâã corruption c. 2. 12. is all unnatural filthinesse see Note on Rom. 8. 1. and Note on 2 Pet. 2. b. V. 5. Knowledge The true notion of the word ãâã
This S. Luke more particularly mentions c. 9. 31. ãâã ãâã ãâã ãâã ãâã they spake of his exodus which he was ready to perform at Jerusalem What this ãâã ãâã ãâã ãâã ãâã was hath there been said see Note on Luc. 9. b. viz. Christ's going out of this world as Moses went out of Aegypt Heb. 11. 22. which one story gives that title of Exodus to that second Book of Moses so called and to this is that great day of the Lord resembled Jude 5. being attended first with the destruction as of the Aegyptians there the oppressors of him and the people of God and after of the Israelites themselves that believed not Jude 5. so of the Jews here the crucifiers of Christ and persecuters of Christians and withall of all vicious abominable Christian professors that turn the Gospel into licentiousnesse and secondly with the deliverance of God's people as there of the children of Israel so here of all the true Israelites the faithful disciples of Christ that stick close to him in despite of persecuters and seducers In respect of which as Moses was their ãâã ãâã ãâã ãâã ãâã saviour or deliverer and a God of vengeance to Pharaoh c. and as saviours are said to Judge Obad. 21. so is this coming of Christ the coming both of a King and of a Saviour to destroy enemies and deliver friends Which being the matter of Elias and Moses's discourse with Christ at which S. Peter himself was present by those very persons somewhat was adumbrated also Elias being he that called for fire from heaven to consume and Moses he that thus delivered the Israelites cut of Aegypt S. Peter here may very well mention it as a demonstrative evidence by which he was able to make known unto them this power and coming v. 16. that is this powerful regal coming of Christ that now we speak of V. 17. Received What is meant here by ãâã ãâã ãâã ãâã ãâã receiving from God the Father honour and glory will easily be guessed both by what hath been said Note e. and especially by the ãâã ãâã ãâã ãâã ãâã majesty of Christ of which they are said to have been eye-witnesses For this verse being by the ãâã ãâã ãâã ãâã ãâã for annex'd as a proof to the former it must follow that the honour and glory which Christ received here v. 17. is that majesty which they saw v. 16. That surely signified the dignity royal that there by way of vision or prophecie he was instated in this Commission sent him from heaven as it were by the hands of two great men Moses and Elias who also talk'd with him on this subject and told him what should befall him first in his passage to this kingdome and then how it should be exercised by him upon his crucifiers And then this must be the meaning of his receiving honour and glory here that is this kingdome being thus in vision instated on him a solemnity of which is that which follows ãâã ãâã ãâã ãâã ãâã this or such a voice being brought to him or delivered out of the magnificent glory that is out of the bright shining cloud see Note on Mat. 3. c. that appeared in that vision This is my beloved son c. signifying God's purpose of ruling the world by him devolving the government of all upon him Some place of mistake here may be by confounding together this solemnity and this majesty from thence imagining that this voice from heaven was the ãâã ãâã ãâã ãâã ãâã honour and glory which he received But this is a mistake it being first evident that there were two things here mentioned of this vision one the object of their sight of which they were ãâã ãâã ãâã ãâã ãâã eye-witnesses the other of their hearing or which ãâã ãâã ãâã ãâã ãâã they heard And the former of these was in several phrases the ãâã ãâã ãâã ãâã ãâã majesty and ãâã ãâã ãâã ãâã ãâã honour and glory that was vested on him the latter the proclamation as it were before him when in vision he enters on this office And of this it it said ver 18. ãâã ãâã ãâã ãâã ãâã This voice also we heard as before they had seen the majesty or honour and glory making these two disparate things as the lightning and the thunder the one to the eye the other to the ear but both proofs of the same matter the argument or subject here in hand the kingdome which Christ had at his resurrection entred on and should now shortly actually exercise it in the destroying of his crucifiers That ãâã ãâã ãâã ãâã ãâã here in the Nominative hath no Verb following to govern it is after the manner of these Hebraizing writers and in the construction must be set as if it were ãâã ãâã ãâã ãâã ãâã the Genitive taken absolutely V. 19. Day-starre The word ãâã ãâã ãâã ãâã ãâã day for Christ's coming in vengeance on his crucifiers hath been interpreted formerly See Note on Heb. 10. a. Rom. 13. 12. and so most particularly here it signifies ãâã ãâã ãâã ãâã ãâã the shining forth of that day that had been before but obscurely prophesied of Then for the word ãâã ãâã ãâã ãâã ãâã that is a known star which as a ãâã ãâã ãâã ãâã ãâã or harbinger to the day or Sun ushers him into our Hemisphere Proportionable to this are the particular remarkable passages which Christ foretold as the immediate harbingers before this coming of his such as are mentioned Luc. 21. 28. which when they begin to appear then saith he lift up your heads take comfort ãâã ãâã ãâã ãâã ãâã for or because your redemption draweth near And so the Lucifer or morning-star shall signifie the immediate forerunners of this day which till it come they must content themselves with the darker prophecies and sustain themselves by that means And if the addition of ãâã ãâã ãâã ãâã ãâã in your hearts wherein the Phosphorus is said to arise be thought to resist this interpretation the account of that is ready First that the rising of the Phosphorus here not being literally to be understood was by this addition very fitly confined to the Metaphorical notation in our hearts being opposed to in the heavens Secondly that our hearts being the seat of practical judgment by which we ponder and consider this morning-star signifying the forerunners of that eminent famous day will then be said to arise in our hearts when we by consideration of the predictions come to take notice of them as such As the faithful are in story said to have done when seeing the Roman armies to have begirt Jerusalem they from thence concluded according to Christ's words that the destruction thereof was nigh and thereupon as soon as they had the advantage of the siege being raised they fled out of the city to Pella and there continued V. 20. Interpretation ãâã ãâã ãâã ãâã ãâã here seems to be an Agonistical word to signifie the
fired the outward parts of the city Then for the burning of the Temple particularly that is set down 1. 3. c. 9. first of the dores where the silver plate being melted first the flame quickly fired the wood and from thence increased to the next porch and that day and all the next night the fire encreased till Titus caused the army to quench it But as it follows the sentence of God had already determined that it should be consumed with fire and so it was on August 10. of which he pronounceth Now the fatal day was come after many years the phrase so usual in the New Testament the day and the coming of that day And c. 10. a souldier without command cast a firebrand into the golden gate and presently it set a flaming and when Titus came violently in to quench it no body would hear him but cried the more to set it on fire and neither his commands nor intreaties would serve turn but it was absolutely against his will burnt down and no help for it saith he because the destinies had so determined that is the counsel and decree of God testified by predictions What is here thus express'd by S. Peter is ordinarily conceived to belong to the end of the world and by others applied to the end of this world the beginning of the Millennium or thousand years And so as S. Peter here saith v. 16. many other places in S. Paules Epistles and in the Gospel especially Mat. 24. are mistaken and wrested That it doth not belong to either of those but to this fatal day of the Jewes sufficiently appears by the purport of the whole Epistle see Note a. on the Title of it and on ch 1. Note e. and g. which is to arm them with constancy and perseverance till that day come and particularly in this Chapter to confute them who object against the truth of Christ's predictions and resolve it should not come at all against whom he here opposes the certainty the speediness and terribleness of its coming That which hath given occasion to those other common mistakes is especially the hideousness of those judgments which fell upon that people of the Jewes beyond all that ever before are related to have fallen on them or indeed on any other people which made it necessary for the Prophets which were to describe it and who use tropes and figures and not plain expressions to set down their predictions to expresse it by these high phrases of the passing away and dissolving of heaven and earth and elements c. which founding very tragically are mistaken for the great finall dissolution of the world What is first literally and then figuratively meant by the heavens and earth hath been said Note d. As for the addition of the ãâã ãâã ãâã ãâã ãâã elements annex'd to the heavens that is no more then will bear due proportion to the ãâã ãâã ãâã ãâã ãâã the works therein which are join'd with ãâã ãâã ãâã ãâã ãâã the earth By one is meant all that is in the earth the creatures that inhabit there and by the other is meant all that is in the heavens ãâã ãâã ãâã ãâã ãâã the host of them Gen. 2. 1. for so the Hebrew word coming from ãâã ãâã ãâã ãâã ãâã a military word for standing or moving in rank and order is answerable to the Greek ãâã ãâã ãâã ãâã ãâã which comes from ãâã ãâã ãâã ãâã ãâã which bears the same sense And so Wisdome 7. 17. ãâã ãâã ãâã ãâã ãâã elements are in the Chaldee cited by Rabbi Moses ben Nachman ãâã ãâã ãâã ãâã ãâã Planets or signes in heaven which are ordinarily call'd the host of heaven and so Justin Martyr Apol. 1. uses ãâã ãâã ãâã ãâã ãâã for the Sun Moon c. which are appointed by God for the increase of fruits and changes of seasons So in Theophilus ad Autol. the Sun and Moon c. are oft call'd ãâã ãâã ãâã ãâã ãâã elements Only the word heavens being an equivocal word used either for the superior heavens whether Empyreal or Aethereal or for the sublunary heavens the air as the word World is either the whole compages of the superiour inferior or else onely of the sublunary lower world we may here resolve that the ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã heavens and host or elements thereof are literally the sublunary aereal heavens and all that is therein clouds and meteors c. fowls and flying creatures and so fit to join with the earth and the works that are therein c. and both together prophetically or figuratively to signifie the whole people of the Jews which are sometimes call'd ãâã ãâã ãâã ãâã ãâã the habitable world Is 10. 23. compared with Rom. 9. 28 and 13. 5 9. 24. 1. and Luc. 21. 26. and Rom. 10. 18. and which is all one the heavens and earth Hagg. 2. 6 21. Is 51. 15 16. and c. 34. 2 4 5. See Note d. Or if it be understood of the Aethereal heavens and the Planets or signs therein it will then be parallel to the Sun Moon and Stars Mat. 24. 29. agreeable to the Prophetick style Is 13. 10. and 34. 4. Ezech. 32. 7. Joel 2. 10 31. and 3. 15. and so again will fitly expresse the city and Temple the Civil and Ecclesiastical state of the Jews or the ruling part of both the Priests and the Sanhedrin as the people are decyphered by ãâã ãâã ãâã ãâã ãâã the earth and the works therein and all these together are the whole nation the ãâã ãâã ãâã ãâã ãâã or total final destruction whereof is here described V. 16. In which In this place the King's MS. reading ãâã ãâã ãâã ãâã ãâã in which in the Feminine gender which if it be true then it must refer to the Epistles fore-mentioned but other Copies and the printed ones generally reading ãâã ãâã ãâã ãâã ãâã in the Neuter which cannot agree with Epistles but with ãâã ãâã ãâã ãâã ãâã of these things it is not certain which reading must be adhered to That which seems to me most probable is that the ordinary reading should be retained ãâã ãâã ãâã ãâã ãâã c. and that tender'd among which things some are hard to be understood c. If this be the sense then Saint Peter doth not at all give this character of any parts of S. Pauls Epistles that they are ãâã ãâã ãâã ãâã ãâã hard to be understood but that among those things of which S. Peter is nowa treating and of which saith he S. Paul hath written in all his Epistles and generally the Prophets of the Old and the Apostles of the New Testament v. 2. ãâã ãâã ãâã ãâã ãâã some are hard to be understood c. What the things here spoken of are hath been cleared by the Paraphraese of this and the former Epistle viz. in general the coming of Christ to destroy his crucifiers and deliver the pious
not his commandements is a liar and the truth is not in him Paraphrase 4. He that undertaketh to be a Gnostick or perfect Christian that is one that hath more perfection of divine knowledge and love of God v. 5. then all others if he expresse not this in a pure and holy life is the greatest hypocrite in the world see c. 1. note b. 5. But whoso keepeth his word in him verily is the love of God perfected hereby know we that we are in him Paraphrase 5. But the observing his commands is the onely sure argument that he that doth so is a perfect lover of God truly so called the appellation being falsely assumed by the Gnosticks and an argument of evidence to himself that he is a branch a member of Christ as the Gnosticks boast that they are and that whatsoever they doe it cannot make them cease to be so see note on c. 1. b. 6. He that saith he abideth in him ought himself also so to walk even as he walked Paraphrase 6. He that pretends to be a member of Christ see Joh. 15. 4. doth by that engage himself to live as Christ lived or if he doe not to give over so pretending 7. Brethren I write no new commandment unto you but an old commandment which ye had note a from the beginning the old commandment is the word which ye have heard from the beginning Paraphrase 7. 'T is not any new matter which I now discover or write unto you but that which you were taught at the first preaching the faith unto you and that which was taught you so early may deserve to be styled an old commandment 8. Again a new commandment I write unto you which thing is true in him and in you because the darknesse is past and the true light now shineth Paraphrase 8. 'T is that indeed that Christ called a new commandment and so it is in comparison with the Mosaical Law to which Christ hath added some degrees of perfection but that is no prejudice to it it is not the lesse true for being so nor the lesse considerable to you but ought in all reason as proclaim'd by God from heaven and Christ sent on purpose to preach it to be look'd on as a thing wherein we are at this time concerned most particularly those dark imperfect shadows of the Mosaical oeconomy being now at an end and the more perfect Christian precepts which are to take place and to turn out the Mosaical performances being already as the Sun risen and shining in our Horizon in full force obligatory to all Christians 9. He that saith he is in the light and hateth his brother is in darknesse even until now Paraphrase 9. This consideration obligeth you to all Christian practices actions of light particularly that of charity and kindnesse to all your fellow-Christians contrary to those emulations and contentions and seditions and persecutings of their fellow-Christians that are observable in the Gnosticks among you 10. He that loveth his brother abideth in the light and there is no occasion of stumbling in him Paraphrase 10. He that is thus charitably disposed and inclined is the true Christian and hath little occasion to insnare him in any sin little temptation to any ill most of the suns that men fall into flowing from this original of uncharitablenesse see Mat. 6. 22. 11. But he that hateth his brother is in darknesse and walketh in darknesse and knoweth not whither he goeth because that darknesse hath blinded his eyes Paraphrase 11. For as the dark keeps any man from discerning which way to go so doth uncharitablenesse obstruct all Christian practice 12. I write unto you little children because your sins are forgiven you for his names sake Paraphrase 12. A precept I have v 15. which I desire to enforce upon all sorts of you First on the tender Christians among you because God hath been so kind to you as to forgive your sins for Christ's sake which will be an engagement to you v. 15. to take off your love from the world and place it on God 13. I write unto you fathers because ye have known him that is from the beginning I write unto you young men because you have overcome the wicked one I write unto you little children because ye have known the Father Paraphrase 13. The same I have for you the most antient for you know Christ which is agreeable to those of your age to know the Antient of days and that may be an engagement to you to love whom you know And so 't is likewise for yong men to whose age it is agreeable to entertain ambitions and desires of conquering and have been enabled by God to do so to overcome the evil one both the devil and every other that can mean you any hurt and if you adhere fast to Christ all temptations of the world or devil Which sure is an engagement to you not to love the world which you have overcome And for you little ones again your knowing of the Father is an obligation to love him with a most filial love 14. I have written unto you fathers because ye have known him that is from the beginning I have written unto you young men because ye are strong and the word of God abideth in you and ye have overcome the wicked one Paraphrase 14. And again I reiterate and reinforce this exhortation upon you antient men as I did before to impresse it the deeper and so on you young men also and the exhortation on which I lay so much weight to you all is this 15. Love not the world neither the things that are in the world If any man love the world the love of the Father is not in him Paraphrase 15. Love not the world nor any thing in it for whosoever doth so that man hath not that love of God which is prescribed now under the Gospel of parting with all when he calls for it and following him 16. For all that is in the world the lust of the flesh the lust of the eyes and pride of life is not of the Father but is of the world Paraphrase 16. For all that is in estimation in the world those things that tend to our sensual pleasures profits honors and the like and the desires that are fastned on those objects which are so observable all of them in the Gnosticks first their filthy abominable lusts secondly their love of the world which makes them deny Christ rather then incur persecution by professing him and thirdly their looking on themselves as men of deepest knowledge and priding themselves in those perfections are all from an earthy not an heavenly principle 17. And the world passeth away and the lust thereof but he that doth the will of God abideth for ever Paraphrase 17. And all these all wherein they so delight themselves what are they but poor momentany transitory things whereas obedience to God's will helps us to
to affix the title the ãâã ãâã ãâã ãâã ãâã the Antichrist here being visibly of the same importance with the same word v. 18. and that there either all one with or contained under the many Antichrists that follow For so the words must import that the prophesie which had foretold that Antichrist comes in the last hour was fulfilled in the many Antichrists that were then come which could not be if that Antichrist foretold were another from those many Antichrists And besides it hath already appeared that the coming of that Antichrist foretold was the arising of false prophets Mat. 24. 11. and then though the word be here in the Singular number yet must it be all one with those ãâã ãâã ãâã ãâã ãâã false prophets in the Plural And it is ordinary for a word in the Singular to be a complexum and so to signifie a whole sort or sect of people as it is apparent ãâã ãâã ãâã ãâã ãâã the liar here v. 22. denotes all those false prophets that is heretical false teachers that deny Jesus to be the Messias and not some singular person that did so By all which it appears that what is here said both of the Antichrist and the many false Christs belongs equally to the times before the destruction of Jerusalem and denotes the Gnosticks to be them and cannot duly be applied to any other And if it be here objected that there is a difference between false prophets and Antichrists and so that the Antichrist here will not be the false prophets Mat. 24. I answer first that here appears not the least difference in the importance of the words literally taken and accordingly c. 4. 1. they that are here called many Antichrists and there v. 3. the Antichrist are ãâã ãâã ãâã ãâã ãâã many false prophets as appears also by comparing the characters of them there v. 2. with what is here said of them for first Christ and prophet are all one the word Christ denoting that divine unction or commission to that great Prophetick office which Christ exercised here on earth and accordingly we know that Moses foretells his coming in that style A prophet shall the Lord your God raise up unto you and so secondly the words ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã in composition are oft all one as in ãâã ãâã ãâã ãâã ãâã and the like as when we use the word counterpart of one thing made like another which yet is not it and so counterfeit one which pretends and looks like another which he is not And so ãâã ãâã ãâã ãâã ãâã will be most literally rendred a Counter-Christ and that is a Pseudo-Christ or false Christ So Palladius expresly useâh the word For speaking of the Devil ãâã ãâã ãâã ãâã ãâã transforming himself into the shape of our Saviour and so adored by Valens he saith ãâã ãâã ãâã ãâã ãâã he fel down and worshipp'd Antichrist or this counterfeit Christ that is the Devil in this shape of Christ And such it is certain was Simon Magus who profess'd himself to be Christ Jesus who appeared to converse among the Jews See Cyrill of Jerusalem in Catech. ãâã ãâã ãâã ãâã ãâã If this be not sufficient then secondly I answer that the Gnosticks or followers of Simon as they were false teachers and so might be called ãâã ãâã ãâã ãâã ãâã in that respect so they were bitter opposers of Christ and all the orthodox Christians denied Christ to be come in the flesh and persecuted all that asserted it and in that respect 't is as visible that they were ãâã ãâã ãâã ãâã ãâã as ãâã ãâã ãâã ãâã ãâã signifies opposition or contrariety Antichrists beyond all that ever any Christians were or can be imagined to be And then though Antichrists are somewhat more then Pseudo prophets because all false prophets or false teachers do not thus deny or oppose Christ and the fundamental articles of our redemption yet still the greater contains the lesse under it and so that prediction that foretold there should come false prophets before the besieging of Jerusalem was abundantly fulfilled in these false teachers which were over and above Antichrists profess'd opposers of Christ and Christians V. 23. Hath not the Father To have the Father is to be expounded by analogy with having grace Heb. 12. 28. that is retaining it holding it fast or making use of it as in the parable of the Talents He that hath is he that makes use of and improves the talents by so doing ãâã ãâã ãâã ãâã ãâã Thus here to have the Father is to retain and hold fast his doctrine not to forsake or depart from it which every one must be said to do and so here ãâã ãâã ãâã ãâã ãâã not to have the Father who denieth Christ to be the Messias of whom God hath so positively testified that he is so So again in the end of the verse the phrase is used and so c. 5. 12. He that hath the Son is he that adheres and continues in the faith of Christ So 2 Joh. 9. He that abides not in the doctrine of Christ hath not God that is forsakes and apostatizeth from him but he that continueth in the doctrine of Christ he hath both the Father and the Son by adhering to Christ and that doctrine which he hath revealed from his Father adheres to God also CHAP. III. 1. BEhold what manner of love the Father hath bestowed upon us that we should be called the sons of God therefore the world knoweth us not because it knew him not Paraphrase 1. As for the persecutions that befall the orthodox professors at this time and are such discouragements to many tempting them to fall off from their profession Mat. 24. 10. these are but effects necessarily consequent to God's loving us For is not God's love very particularly and remarkably express'd and testified to us that he acknowledges us to be his sons and gives us the privileges that belong to such Certainly it is And yet this is the very reason that we are so persecuted by the world They look on us as a people contrary to them having other relations then they have for they depend upon the world and not upon God have nothing to doe with him and therefore no wonder that this befalls us 2. Beloved now are we the sons of God and it doth not yet appear what we shall be but we know that when he shall appear we shall be like him for we shall see him as he is Paraphrase 2. My brethren whatever our persecutions at present are this state and condition of ours is the state and condition of the sons of God and what we shall be hereafter what inheritance shall be made over to those sons is not yet revealed But this we know that when that blessed time shall come we that are sons of God shall as the notion of sons signifies in the scripture be like unto that Father of ours
them and preserveth his persecuted disciples Annotations on Chap. V. V. 1. In the right hand That ãâã ãâã ãâã ãâã ãâã signifies not upon but in the right hand of God may appear by v. 7. where it is said to be taken ãâã ãâã ãâã ãâã ãâã out of his hand which supposeth it formerly to be in it And though this be not the ordinary notation of the Greek ãâã ãâã ãâã ãâã ãâã and therefore I see it is conceived by some that the book was here brought and layd by him ãâã ãâã ãâã ãâã ãâã on his right hand yet the promiscuous use of Prepositions in these books answerable to the Hebrews whose Prepositions are used more loosly and largely will give a full answer to this Now this is no nice consideration but that which is of use to explain that which follows of the Lambs taking the book out of the hand of God the Father For this book containing in it the decrees of vengeance and judgment upon the enemies of God the crucifiers of Christ and persecuters of the Christian faith and Professors and this power being by the resurrection of Christ seated and instated on Christ as a reward of his sufferings and consequently the execution of these decrees of God put into the hand of the Son whose coming and kingdome it is thence so often called and this power being not again delivered up into the Fathers hands till the end of the world all this is here fitly and fully expressed by the Lambs taking the book out of the right hand of God the Father and would not so commodiously be represented if the book had layn by him and had not been in his hand and by his loosing the seals and opening the book that is bringing forth those judgments of God which lay folded up in his decrees but were now to be remarkably executed by Christ Ib. Written within and on the backe-side It may here be thought probable of this book which is said to be ãâã ãâã ãâã ãâã ãâã that by putting a comma after ãâã ãâã ãâã ãâã ãâã within it should thus be rendred written within and sealed upon the back and so that the seven seals were all on the outside of the book But besides that the ordinary punctation putting the comma after ãâã ãâã ãâã ãâã ãâã on the back resists this there be many other circumstances clear the other to be the meaning that the book or roll was written within and on the back-side by within meaning the inner concave superficies of the roll and by the back-side the convex which is outermost in rolling up see ch 4. Note i. As first that in the processe it appears that the opening of every single seal brings forth some representation which could not be if all the seals were on the back-side for then they must all be open'd before any part of the book could be discovered and therefore it must be supposed that the main book or roll had seven rolls in it and each of them sealed Secondly the phrase in this place referres to the like in Ezekiel c. 2. 10. where a long succession of calamities is represented by a roll written within and without that is a roll written within throughout and on the backside a great way down yet leaving enough in the lower part of the back-side to wrap up all that was written and keep it from being seen and so for sealing also And that is perfectly appliable to the phrase here written within and on the back-side but so as there should be void space left to cover all to seal up all Thirdly because the word ãâã ãâã ãâã ãâã ãâã on the back-side here being all one with without in Ezekiel and so fitly denoting not the out-side of the roll when it was made up or that part of the outside which appeared then but the backside of the roll written on a good way when the inside or foreside was all written on This is fitly appliable to the matter here foretold at the opening of these seals a long series of calamities which should fall upon this people just as in Ezekiel it was for that is the reason why a roll at any time is written on the back-side viz. because the inside which alone is wont to be writ on will not contain all that belongs to it Scriptus à tergo being the expression for a very long roll or book that it is written on the back-side also V. 8. Prayers of Saints Who the Saints are whose prayers are here mention'd as odours may appear v. 10. where of them it is said that they shall reign on the earth that is that the effect of the execution of these judgments of God on the enemies of Christianity noted by the Lambs opening the book Note a should be this that the Christians should thereby have a peaceable being upon earth to assemble and serve Christ see c. 1. Note d. By this it is evident that the Saints here are the Christian people upon earth and not the Saints which reign in heaven And this also is agreeable to the notion of odours by which their prayers are express'd For those referre to the incense that the Priests were wont to offer in the Sanctuary whilest the people pray'd without Luk. 1. 10. and their prayers supposed to go up with that incense to heaven By this it also appears that the four living creatures and four and twenty Elders which have here the vials in their hands as also the harps the one to denote the prayers the other the praises of the Christians are the Apostles and Bishops of Judaea as in the laying of the scene appeared c. 4. Note d. and g. whose office it was to present the prayers and praises of the Christians to God and so by all these together the Christian persecuted Church of Judaea and by consent with them all other Christians over the world are represented here as those that had now their prayers heard and those by the destruction of their persecuters turned into praises CHAP. VI. 1. AND I saw when the Lamb opened one of the seals and I heard as it were the noise of thunder one of the four beasts saying Come and see Paraphrase 1. And as the Lamb that is Christ opened the first seal which closed the first roll I looked and the first of those four living creatures called aloud to me or in such a kind of voice as is wont to come out of thunder when a voice is heard from heaven see note on Act. 9. 6. saying Come and see or Here is a more full relation and prediction of those things which Christ had foretold concerning the Jews Mat. 24. set down here in this chapter in grosse and more particularly as they have their execution in the following chapters 2. And I saw and behold a white horse and he that sate on him had a bow and a crown was given unto him and he went forth
in the infancy endangered to be devoured by the Dragon the devil assistd by the Roman power the persecuting Emperour Nero about the tenth year of his reign had it not been wonderfully preserved by God 6. And the note c woman fled into the wilderness where she hath a place prepared of God that they should feed her there a thousand two hundred and threescore days Paraphrase 6. And soon after the Christians were by edict forbidden throughout the Empire but God preserved his Church in this persecution which lasted three years and an half 7. And there was warre in heaven Michael and his Angels fought against the Dragon and the Dragon fought and his Angels Paraphrase 7. And there was a great contention at Rome between Simon Peter on one side the planter of the Christian faith and Bishop of the Jewish Christians and so maintainer of Michael's or Christ's cause there and Simon Magus that Apostate servant of the Devil at his second coming to Rome in Nero's time the one contending for Christ the other against him see note on 2 Tim. 3. a. 8. And prevailed not neither was their place found any more in heaven Paraphrase 8. And Peter and the cause of Christ prevailed against him for thought at his former coming to Rome in Claudius's dayes Simon was there worship'd for a God and at his second coming much favoured by Nero yet upon his undertaking to fly in the aire by Peter's prayers he was cast down and maimed in the fall and through pain and shame forced to cast himself headlong down from the top of an house see 2 Tim. 3. a. 9. And the note d great Dragon was cast out that old serpent called the Devil and Satan which deceiveth the whole world he was cast out into the earth and his Angels were cast out with him Paraphrase 9. And by this means the Devil that doth so oppose the Christian faith and reduce men to heathenisme and to corrupt living was cast out of his unlimited power in mens hearts and many upon this victory of Peter over Simon Magus turned Christians 10. And I heard a loud voice saying in heaven Now is come salvation and strength and the kingdome of our God and the power of his Christ for the accuser of our brethren in cast down which note e accused them before our God day and night Paraphrase 10. And this was matter of joy to all the Christians nay to the angels of heaven who therefore praised and magnified the power of the Christian doctrine which had cast out the eminent piece of hypocrisie out of the Church the doctrine of the Gnosticks which did really infuse that into Christians for which the devil is wont to accuse the servants of God falsely and gave an essay of it in his charging of Job c. 1. 11. to wit that in time of persecution they will deny and forswear Christ 11. And they overcame him by the blood of the lamb and by the word of their testimony and they loved not their lives unto the death Paraphrase 11. And the faithful sincere Christians Peter and Paul and divers others having the patience and constancy of Christ before their eyes who laid down his life for them and his frequent doctrines of taking up the cross and following him resolved to do so as he had given them example and command and this was a victory over Satan and these instruments of his the Gnosticks which would have seduced all the Christians from their constancy 12. Therefore rejoice ye heavens and ye that dwell in them Wo to the inhabitants of the earth and of the sea for the devil is come down unto you having great wrath because he knoweth that he hath but a short time Paraphrase 12. A thing much to be applauded rejoiced at by all good men and angels But upon this the devil was hugely inraged to see his subtilty the tail of this serpent v. 4. the false doctrines and infusions of these hereticks thus miscarry and therefore in the rage of his knowing that if he did not bestir himself mightily Christianity prevailing in the purity and sincerity of it would utterly be his ruine and that suddenly he set a-foot the persecution against the whole Christian Church by Nero's edicts in a sharp manner 13. And when the Dragon saw that he was cast unto the earth he persecuted the woman which brought forth the man child Paraphrase 13. By this to revenge himself upon Christianity for the destruction of Simon his beloved instrument 14. And to the woman were given two wings of a great Eagle that she might fly into the wilderness into her place where she is nourished for a time and times and half a time from the face of the serpent Paraphrase 14. And so not only at Rome v. 6 but in all other parts of the Roman Empire Christianity was persecuted and the Christians forced to flie some one way and some another as they had been Acts 8. 1. by which means they were by the providence of God kept safe for some while see v. 6. 15. And the serpent cast out of his mouth waters as a floud after the woman that he might cause her to be carried away to the floud Paraphrase 15. Mean-while Satan used all means to pursue the Christians whither they fled raising up persecutions from Nero against them in the provinces by which he hoped to have utterly drowned and destroyed the Church 16. And note f the earth helped the woman and the earth opened her mouth and swallowed up the floud which the Dragon cast out of his mouth Paraphrase 16. But these afflictions and calamities which the devil designed the Christians were diverted by the seditions raised by the Jewes against the Romans by which means it came to passe that all the malice which was by Satan designed against the Christians fell actually upon the Jewes under Vespasian and Titus and so at the time the persecution of the Christians was necessarily cooled and fell upon the Jews their greatest enemies 17. And the Dragon was wroth with the woman and went to make war with the remnant of her seed which keep the commandments of God and keep the testimony of Jesus Christ Paraphrase 17. And this was a great vexation to Satan to see Christianity thrive the better by this means and therefore he set to his former design again that of setting the Emperors upon persecuting the Christians viz. the pure Orthodox of them that stood out constant in confession of Christ and would not for acquiring safety join with the Jews or Gnosticks and comply with them And this persecution now designed by Satan is that which fell out under Domitian the subject of the next vision c. 13. Annotations on Chap. XII V. 1. Clothed with the Sun and What notion is here to be affix'd to the Sun and Moon may thus most probably be resolved The Sun being the Spring and fulness of light communicating to
potens urbs orbis Domina Maledictionem quam tibi Salvator in Apocalypsi comminatus est potes effugere per poenitentiam I will speak to thee who hast blotted out the blasphemie written in thy forehead by the confession of Christ Thou potent city thou city Mistress of the world Thou mayest avoid the curse which Christ in the Apocalypse hath threatened to thee by repentance adding cave Joviniani nomen quod de Idolo derivatum est beware of the name of Jovinian which is derived from the Idol-god Jupiter and this peculiarly in respect of those remaining heathens and hereticks which now at the time when S. Hierome wrote not long before the coming of Alaricus were at Rome and at length set up their Idol-service again in the time of the siege and were signally destroyed at this taking of it So again S. Hierome in praefat de Spiritu S. speaking of Rome Cùm in Babylone versarer purpuratae meretâicis essem colonus When I lived at Rome and was an inhabitant of the purple whore All noting this heathen Rome to be the subject of these prophecies This being here set down obscurely in prophetick style by way of Vision was but darkly understood before the coming of it yet so far expected by Christians that the heathens did take notice of this their expectation and looked upon them as men that had an evil eye upon that City and Empire and mutter'd ruine to it Thus in Lucian's Philopat or whose soever that Dialogue is if it were not his the Christians character'd though not named by the mention of the Trinity in the beginning of the Dialogue and described by that scoffer as a sottish fanatick people are brought in as at that time when Trajan under the title of ãâã ãâã ãâã ãâã ãâã Emperor toward the end was warring in the East against the Persians and set down as those that wished all ill to the city that is Rome and consequently to that Army in Asia by their discourse of the news of the times betraying their wishes and expectations that it might be defeated by the Persians Thus saith he in the person of Critias of these ãâã ãâã ãâã ãâã ãâã stooping pallid people that when they saw him they came chearfully toward him supposing that he brought ãâã ãâã ãâã ãâã ãâã some sad news or other ãâã ãâã ãâã ãâã ãâã they seemed to be men that prayed for all that was ill and rejoiced in sad events and their first question saith he was ãâã ãâã ãâã ãâã ãâã how the affairs of the city and the world went that is of Rome and the Roman Empire as that is called ãâã ãâã ãâã ãâã ãâã the world in the Scripture or else the affairs of the world meaning the Roman enterprise against the Persians and being answer'd by him that all was well they nodded saith he with their browes presently and replyed ãâã ãâã ãâã ãâã ãâã 'T is not so but the city is in ill condition and afterwards ãâã ãâã ãâã ãâã ãâã that there should be a change that disorders and troubles should seise upon the city their Armies should be worsted by the enemies adding that they had fasted ten days ãâã ãâã ãâã ãâã ãâã and watching all nights and spending the time in singing hymns had dream'd these things which may obscurely refer to these Visions which John saw on the ãâã ãâã ãâã ãâã ãâã Lord's day that is probably on the annual day of Christ's resurrection which followed a time of fasting and praying the Christian Lent which as appears by the story of the first times was uncertainly observed in respect of the number of days by some more by some fewer then ten days Or if this be but a conjecture yet the time of seeing visions being in Scripture oft set down after or in a time of fasting as Act. 10. 10. of S. Peter and v. 30. of Cornelius 't is agreeable to the character of Christians whom he desired to describe in that Dialogue thus to set it And then he advises them ãâã ãâã ãâã ãâã ãâã c. ãâã ãâã ãâã ãâã ãâã to leave off those strange fancies and wicked consultations and divinations which may well refer in his dark manner of speaking to this book of Revelation lâst God saith he destroy you for cursing your countrey and spreading such false reports when saith he the Persians are subdued by the Roman forces And so he gives them over as doaters and means not to heed what they say with a ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã That this opinion he conceived of Christians and their ill affection to the Roman Empire and City and their boding ill concerning them was the effect of some sparkles of this prophecy flown abroad among the Gentiles very early even in Trajan's time is more then probable out of these passages thus set down So in a narration of Hippolytus set down by Palladius we have a virgin Christian accused to the heathen Judge at Corinth ãâã ãâã ãâã ãâã ãâã as one that blasphemed the seasons and the Kings and the Idols in probability that she foretold evil talked of ruine that should befall the Government or Idolatry of the heathens and that the seasons of it now approached For that is the meaning of the like phrase when the Jews say of Stephen that he ceaseth not to speak blasphemous words against the holy place and the Law Act. 6. 13. for so it follows ver 14. we have heard him say that Jesus shall destroy c. To which it will not be amisse farther to add that the Jews in their paraphrases on the Old Testament taking Rome under the prophetick title of Edom which is very agreeable to the style of Babylon here do frequently foreâell the destruction of it And thereupon they that set out the later Venice Edition of the Bible leave out many passages of the Chaldee paraphrase and the Rabbines looking thus directly against Rome which are extant in the former Venice Bibles and in what hath been printed at Paris by Stephanus As when Obad. 1. Kimchi saith What the prophets say of the destruction of Edom in the latter days they say of Rome they leave out the words of Rome and when 't is there added For when Rome shall be destroyed there shall be redemption of Israel those words are quite omitted So in the last verse of Obadiah the fenced great city of Esau and that fenced city is Rome that latter part is left out again So the Chaldee paraphrase on Lam. 4. 21 22. for thou daughter of Edom hath thou Rome in the land of Italy but those words are left out in that Edition See M. Taylor 's Proeme to the translation of the Jerusalem Targum The like interpretations of Rome for Edom and the destruction thereof may be seen in the Jerusalam Targum Gen. 15 12. where these words Terror tenebricosus magnus cadens super eum are thus mystically rendred Terror is est Babel
Salvation and glory and honour and honour and power unto the Lord our God Paraphrase 1. Another vision I received much to the same purpose with the former but differing in this that the former looked especially on the city of Rome and the luxury and pride of the inhabitants thereof but this looked especially on the heathen religion there destroyed and exchanged for the Christian but that not all at once but by several steps and degree and first methought I heard a multitude of Christian people employed like the Saints and Angels in heaven singing of Allelujahs praises and thanksgivings to God as to him who had wrought great mercies for them 2. For true and righteous are his judgments for he hath judged the great whore which did corrupt the earth with her fornication and hath avenged the blood of his servants at her hand Paraphrase 2. Magnifying his fidelity to themselves and his just vengeance on the Idolatrous persecutors that had debauched so many to their courses and shed so much blood of Christians 3. And again they said Allelujah and her smoak arose up for ever and ever Paraphrase 3. And again triumphing in this act of Gods that this was like to be a fatal irreparable blow to the Roman Idolatry 4. And the four and twenty Elders and the four beasts fell down and worshipped God that sate on the throne saying Amen Allelujah Paraphrase 4. And the Bishops or representatives or governours of the Christian Church in Judaea ch 4. 4. and proportionably to them all other Bishops and the four Apostles formerly mention'd as the planters of the Christian faith in Judaea ch 4. 6. and two of them now in Rome also Peter and Paul gave their acclamations to those Hallelujahs 5. And a voice came out of the throne saying Praise our God all ye his servants and ye that fear him both small and great Paraphrase 5. And all Christians in the world of what quality soever were admonished of their duty and obligation to doe so too 6. And I heard as it were the voice of a great multitude and as the voice of many waters and as the voice of mighty thundrings saying Allelujah for the Lord God omnipotent reigneth Paraphrase 6. And that admonition was presently answer'd with the acclamation of all the nations that is Christian people in them over all the world thundring out Allelujahs to God for this illustrious enlargement of the kingdome of Christ the conversion of that Imperial city to Christianity 7. Let us be glad and rejoice and give honour to him for the marriage of the Lamb is come and his wife hath made her self ready 8. And to her was granted that she should be arrayed in fine linen clean white for the fine linnen is the note a righteousness of saints Paraphrase 7 8. Which is as it were the marriage of Christ to a lovely spouse his Church and so matter of rejoicing to all that hear of it Joh. 3. 29. which should now be adorned as the Priest entring into the sanctuary under the Law to note the liberty and the privileges which should be bestowed on the Church by the Emperour Constantine 9. And he saith unto me Write Blessed are they which are called unto the marriage-supper of the Lamb. And he saith unto me These are the true sayings of God Paraphrase 9. And an Angel bad me take notice of this as of the blessedest happiest change that ever was wrought in the world and happy he that should be a spectator of it Of which yet I might be as confident it would come as if I saw it God having firmly decreed and made promise of it 10. And I fell at his feet to worship him and he said unto me See thou doe it not I am thy fellow-servant and of thy brethren that have the testimony of Jesus worship God for the testimony of Jesus is the Spirit of prophecie Paraphrase 10. And the joy of this news so transported me that as Abraham for the joy of the good news Gen. 17. 17. fell on his face c. so I could not but fall down to acknowledge my sense of so blessed a news and messenger But when I did so he bid me forbear For saith he I am no more honourably employ'd by Christ then thou art I am now a messenger to make known this prophecie to thee of the conversion of Emperors c. to the Gospel and thou and such as thou Apostles of Christ are Embassadours of as honourable and blessed news as this Let God have the praise of all for to be an Apostle of Christ a witnesse and publisher of his resurrection c. is to be a Prophet sent and indued with the Spirit of God and so as valuable as that office which now I am executing of foretelling things to come 11. And I saw heaven open'd and behold a white horse and he that sate upon him was called faithfull and true and in righteousnesse he doth judge and make warre Paraphrase 11. And methought I saw Christ coming from heaven in a pompous manner riding or sitting upon the white horse as he did c. 6. 2. that is in the preaching of the Gospel and according to his promise and his just judgments against his enemies proceeding against them that is against the Emperour Maxentius see c. 16. 12 14. 12. His eyes were as a flame of fire and on his head were many crowns and he had a name written that no man knew but he himself Paraphrase 12. And methought his eyes were like fire searching to the secrets of the heart noting him to judge and discern who are fit to be destroyed who not and he had many crowns on his head tokens and testimonies of as many victories over enemies whom he had overcome either by their yielding that is conversion or falling before him that is destruction and as a token of those victories he hath a note or ticket by which to receive his reward which no body sees but himself see ch 2. 17. and note i. that is he is acknowledged victorious 13. And he was clothed in a vesture dipt in blood and his name is called The word of God Paraphrase 13. And he was in a royal purple garment noting that regal power to which he was installed as a reward of his crucifixion Isa 63. 1 2. Phil. 2. 9. now to belong to him most illustriously and his name in which he was represented was that known title of Christ The word of God noting that which is now done to be an effect of divine power wrought by his word without any visible working of ordinary means toward it 14. And the armies which were in heaven followed him upon white horses clothed in fine linen white and clean Paraphrase 14. And the Angels the ministers of his vengeance attended him in a glorious and splend id manner 15. And out of his mouth goeth a sharp sword that with it he should smite the nations and he shall
ones name is entred that ever undertook Gods service and blotted out again if they were fallen off from him and according to their works so were their names continued in that book of life if they continued faithful unto death but not otherwise 13. And the sea gave up the dead which were in it and death and hell delivered up the dead which were in them and they were judged every man according to their works Paraphrase 13. And all that were buried in the sea that is perished by water and all that were dead and laid in graves and all that any other way were dead came out of their graves their bodies were re-united to their souls and every one was judged according to his works 14. And death and hell were cast into the lake of fire this is the second death Paraphrase 14. And then death it self was destroyed eternally an everlasting being now succeeding in the place of this frail mortal one And this is it that is proverbially called the second death wherein this whole world hath its period and consummation 15. And whosoever was not found written in the book of life was cast into the lake of fire Paraphrase 15. And whosoever had not his name found written and continued in not blotted out of the book of life v. 12. whosoever died not constant in the faith he was cast out into eternal fire Annotations on Chap. XX. V. 4. Lived and reigned with Christ The meaning of the thousand years living and reigning with Christ of those that were beheaded c. may perhaps be sufficiently cleared and understood by observing these three things First that here is no mention of any new reign of Christ on earth but only of them that were beheaded and of them which had not worship'd c. living and reigning with Christ The doctrine of the Millenaries supposes the former that Christ must come down on earth and have a new kingdome here in this world But this those mens living and reigning with Christ doth not suppose but rather the contrary that the kingdome of Christ here spoken of is that which he had before and which is every where called his kingdome and that now only those that had been killed and banish'd out of it before were admitted into a participation of that kingdome ãâã ãâã ãâã ãâã ãâã with Christ Now what this living and reigning of the beheaded c. then beginning was may appear by considering what is meant first by the beheaded and others here named then secondly by their living and reigning The beheaded are they that resisted unto blood in their combats against the Heathen idolatry and practices the constant servants of Christ that persevered so till death and that in opposition to the beast and his image to that which was practised in Rome to Jupiter Capitolinus and the transcripts of it in other places see Note on c. 13. g. and r. and so all those phrases conclude the subject of the proposition to be the pure constant persevering Christians One thing only is to be observed of these that by them are not signified the same particular persons or individual members of the Church that had formerly been slain any more then the same individual persons of the rest of the dead v. 5. that is of the Apostatizing unchristian livers can be thought to have lived again after the end of the thousand years when they are said to be revived and so Satan to be let loose a little while but rather on the one side as on the other a succession of such as they were the Church of Christ being to be considered as a transient body such as a river c. which alwaies runs in a succession of parts one following the other in a perpetual motion and mutation In which respect I suppose it is said of the Church that the gates of hades shall never prevail against it that is that it shall never be destroyed which of any particular persons or the Church of all the Christians of any one age cannot so fitly be affirmed but only of the Church in the perpetual succession of Christians And then for these mens living and reigning first it must be observed that 't is not here said that they revived or were raised as the Millenaries pretensions suppose but only that they lived and reigned which two being opposite to dying and being subject to others will denote a peaceable prosperous flourishing estate of the Orthodox professors in stead of their former sad and persecuted condition For that is the meaning of living as may appear by the title ãâã ãâã ãâã ãâã ãâã living given to Christ ch 1. 18. in opposition to ãâã ãâã ãâã ãâã ãâã I was dead his illustrious in stead of his despised condition and so of reigning as of being Kings see Note on c. 1. d. and of being Kings and reigning upon the earth c. 5. 10. And all this together will be one way of evidencing the truth of this interpretation Secondly the meaning of the phrase will appear by comparing it with that other phrase by which the same thing is express'd v. 1 2 3. binding of Satan and casting him into the abysse shutting and sealing him up that he should deceive the nations no more that is clearly the restraining of Satan's malice and shortning of his power in persecuting and corrupting the Christian Church by consent with which their living and reigning must needs signifie their persevering and enjoying quiet Thirdly by their having and sitting on thrones and judgments being given unto them which literally signifies the quiet possession of judicatures and censures in the Church that discipline by which purity is preserved and which is never enjoyed quietly in the Church but by the countenance and favour of Princes which therefore is to be resolved the meaning of their reigning as most remarkably they began to doe in Constantine's time see c. 19. 8. who set up Ecclesiastical judicatures in his Empire as it is of their sitting on thrones whereas the letting Satan loose is the casting off these cords from them And this is the clear meaning of the first resurrection see Note c. As for the space of a thousand years see Note e. V. 5. The rest of the dead It follows here that the ãâã ãâã ãâã ãâã ãâã the rest of the dead revived not till the thousand years were done Who the rest of the dead are is manifest not all beside the Martyrs as the Millenaries pretend but all but those formerly named v. 4. that is all that worshipp'd the beast or his image or received his mark in their foreheads or hands that is all the Idolaters and Apostates and remainders of Gnostick Christians and all that complied with either which are called ãâã ãâã ãâã ãâã ãâã the rest of the dead most fitly For first it hath been manifest ch 19. 18 21. that there were others slain beside those that were beheaded for the constancy of their
Strom. l. 4. ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã are put as phrases of the same importance There is one only place behind where this word is used that of Jam. 5. 16. of the righteous mans prayer ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã of which what is the direct importance will not perhaps be easily resolved but yet there is little reason to doubt but that it is in the Passive signification also To which purpose it will be observable that one other notion of the word there is which is ordinary among Ecclesiastical writers for one that hath received afflation from some Spirit evil or good Thus among many other examples in the Author of the Ecclesical Hierarchie when there are repelled from the Sacrament ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã c. there saith Maximus the Scholiast ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã they that are acted by unclean spirits Why it should not be taken also in a good sense for those that are acted by good spirits or the Spirit of God there is no reason imaginable from the nature of the word only 't is true the most frequent use is of those that are possessed by the Devil ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã saith Pachymerius the Paraphrast of that Author of the Ecclesiastick Hierarchie p. 136. but yet in the Apostle 1 Cor. 12. 6 10. ãâã ãâã ãâã ãâã ãâã is used of the charismata or extraordinary gifts of the Spirit of God and so saith Phavorinus ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã of which the gift of healing and doing that only by praying and anointing being one in those times 't is possible enough that ãâã ãâã ãâã ãâã ãâã may be that prayer of him that hath that gift of healing and consequently that which is thus formed by afflation of the Spirit for that the word belongs not only to persons so acted by any spirit but to actions that are so produced appears by the use of the word in Justin Martyr in Dial. cum Tryph. p. 87. where speaking of Magicians he saith they were ãâã ãâã ãâã ãâã ãâã carried captive by the devil to all wicked diabolical actions which is here accordingly joyned with the gift of healing therefore called ãâã ãâã ãâã ãâã ãâã v. 15. the prayer of faith viz. of that faith which is mentioned 1 Cor. 12. 9. which enabled them to work cures ãâã ãâã ãâã ãâã ãâã to recover the sick as there it follows or which ãâã ãâã ãâã ãâã ãâã here availeth much that is miraculously or as much as Elia's prayer for rain or fair weather did in the next words To that which hath been thus loosly said of this word may be added by way of appendage the words of Hesychius in his Glossary ãâã ãâã ãâã ãâã ãâã In which 't is clear as in the greatest part of that book that there is some corruption in the copie I suppose from some decaies in the MS. from whence 't was printed 'T is possible there might be some Lacuna in the parchment which might take away part of the words in the midst of this which he that printed it was fain to repair by conjecture and therein might mistake And then this other form of words I shall only propose in stead of that which we now read in the printed book ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã supposing that the word ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã were so either blotted or eaten out that there remained nothing of them but thus much ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã If this conjecture be not too wide then this Glossary will clearly afford the several notions of this word ãâã ãâã ãâã ãâã ãâã in the latitude viz. that it signifie two things among sacred authors first ãâã ãâã ãâã ãâã ãâã as Pachymerius rendred it and ãâã ãâã ãâã ãâã ãâã which is all one a person possessed with the Devil or that had some afflation and secondly ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã wrought or consummate One thing onely more will be observable in this verse here to the Galatians that by comparing it with other parallel places ch 6. 15. 1 Cor. 7. 19. it appears that ãâã ãâã ãâã ãâã ãâã faith consummate by charity is all one with ãâã ãâã ãâã ãâã ãâã the new creature in one place and ãâã ãâã ãâã ãâã ãâã the keeping of the commandments of God in the other as indeed charity is the fulfilling the whole law of all the moral law together with the superstruction of Christ Agreeable to which is that of Marcus Eremita ãâã ãâã ãâã ãâã ãâã Every grace is given in baptisme but 't is perfected as ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã is all one by performing of the commandements V. 12. Cut off ãâã ãâã ãâã ãâã ãâã here and in the Canons of the ancient Councels ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã are all expressions of Excommunication of the highest degree answerable to the shamatha among the Jewes see Note on 1 Cor. 16. d. and consequently here the ãâã ãâã ãâã ãâã ãâã I would they were cut off is an expression of a menace or threatning of Excommunication an Apostolical denunciation that they that doe not mend this seditious schismatical humour shall be cut off or if the ãâã ãâã ãâã ãâã ãâã be but a wish it is then because he discerned so much of the obstinacy of the evil humour that he thought this would not be likely to cure but exasperate it or because he saw his authority contemn'd among them As for that other notion of ãâã ãâã ãâã ãâã ãâã which S. Hierome and others seem to referre to in relation to the matter of these mens disturbance viz. that about Circumcision which they would impose upon all Christians Si putant sibi hoc prodesse non solùm circumcidantur sed etiam abscindantur 't is somewhat too light to be affixed to the words of the Apostle V. 20. Witchcraft Among the practices of the Gnosticks ãâã ãâã ãâã ãâã ãâã sorceries are here justly reckoned see Note on c. 3. a. and Rev. 9. 21. and c. 21. 8. and 22. 15. And the grounds of that are clear not only by the founder of them Simon who was a Magician but also by Menander his successor who was such also see Euseb l. 3. c. ãâã ãâã ãâã ãâã ãâã He was not inferiour to his master in magick but more vainly profuse in his portentous undertakings and assuming to himself to be sent for the saving or delivering of men from the invisible ãâã ãâã ãâã ãâã ãâã or angels ãâã ãâã ãâã ãâã ãâã as he calls them taught that no man could escape out of their power but he that was brought up ân the ãâã ãâã ãâã ãâã ãâã magical skill and by the
Baptisme by him delivered to them of which they that were vouchsafed to partake he promised them eternal life here in this world without any danger of death or old age Of this Irenaeus hath spoken at large and Justine Martyr hath given this account of it See 2 Tim. 3. 7 8. CHAP. VI. 1. BRethren if a man be overtaken in a fault ye which are note a spiritual restore such an one in the spirit of meeknesse considering thy self lest thou also be tempted Paraphrase 1. When any Christian falls into a fault you that are the governours in the Churches shall doe well not to exercise too great severity on him but either to regaine him by friendly advice or els upon sight of his contrition restore him to the peace of the Church again considering how possible it is that thou also thy self mayst fall into the like sin in time of temptation See Jam. 1. 13. 2. Bear ye one anothers burthens and so fulfill the Law of Christ Paraphrase 2. Ease one another as much as ye can as in a building every stone assists the next helps to bear the weight that lyes upon it and contributes its part to the support of the whole fabrick c. and lay not weight on one another by censuring and aggravating of other men's crimes for so charity requires which is the summe of the Law ch 5. v. 14. 3. For if a man think himself to be something when he is nothing he deceiveth himself Paraphrase 3. And because of the assuming haughty Gnosticks among you I shall adde that if any man think highly of himself above other men that man first is nothing his opiniating is an argument of it and besides secondly he brings danger upon his own soul by this errour falls into censuring and contemning of others and into many dangerous sins by that means and so cheats himself and perswades no man else but becomes ridiculous by his vanity 4. But let every man prove his own work and then shall he have rejoicing in himself alone and not in another Paraphrase 4. But let every man so prove and examine his own actions as to approve them to his own conscience and to God see Rom. 2. note f. and then he shall take comfort in looking on himself absolutely and not only in comparison with others whom he judgeth to be inferiour to him and discerning how he is a better Christian to day then he was yesterday 5. For every man shall bear his own burthen Paraphrase 5. For you shall answer for no man's sins but your own and therefore need not busie your selves about other mens actions but onely your own 6. Let him that is taught in the word communicate unto him that teacheth in all good things Paraphrase 6. He that receiveth the benefit of spiritual instruction from another ought to be very liberal and communicative of all that he hath to that persons wants 7. Be not deceived God is not mocked for whatsoever a man soweth that shall he reap Paraphrase 7. And in this as in all other acts of charity especially of piety toward those that are employed by God let a man resolve that as he deals with God so shall God deal with him as a man's course of life is so shall he speed at God's tribunal 8. For he that soweth to the flesh shall of the flesh also reap corruption but he that soweth to the spirit shall of the spirit reap life everlasting Paraphrase 8. For as he that makes provision and layes out all his care and wealth for the feeding his own carnal desires shall thereby bring losse and ruine to himself so he that liveth according to the Gospel rule of liberality and charity to others ver 6. and laies himself out in works of piety c. shall thereby inherit eternal life 9. And let us not be weary in well doing for in due season we shall reap if we faint not Paraphrase 9. And in duties of charity c. which have promises annexed to them let us not be discouraged though we meet not presently with our reward For as if we fall off we shall lose all our reward even for that which we have hitherto laboured so if we hold out constantly we shall be sure to have our reward in that season which God sees fittest for us whether in this life or another 10. As we have therefore opportunity let us doe good unto all men especially unto them who are of the houshold of faith Paraphrase 10. This is sufficient matter of encouragement to us to make use of those abilities that God hath or shall give us and accordingly to expresse our liberality and beneficence to all men but especially to those that are of the family of the Gospel and take pains continually in the work of the Lord in Apostleship c. and whose lot is the Lord who preaching the Gospel are to live by it in all reason see v. 6. 11. You see how large a letter I have written unto you with mine own hand 12. As many as desire to make a fair shew in the flesh they constrain you to be circumcised only lest they should suffer persecution for the cross of Christ Paraphrase 12. They that desire to appear Jewes and comply with them and not to be persecuted by them for the Jewes out of zeal to their law did then persecute the Christians will needs have you circumcised that by that means they seeming earnest for Judaisme not Christianisme may escape persecution from the Jewes see note on Rev. 2. b. 13. For neither they themselves who are circumcised keep the Law but desire to have you circumcised that they may glory in your flesh Paraphrase 13. This 't is clear is the ground of their practice and not any conscientious perswasion of the obligingnesse of the Law for they doe not themselves observe the Law in other things perhaps not in that of circumcision see note on Rev. 2. e. but that they may make a fair shew that way by being able to say that they have made you observe the Judaical law they force you to be circumcised c. 14. But God forbid that I should glory save in the crosse of our Lord Jesus Christ by whom the world is crucified unto me and I unto the world Paraphrase 14. Such complyances and such boastings as these God forbid that I should ever make use of or of any other but only that one matter of true boasting and rejoicing in my sufferings for Christ in my constancy to the Christian religion and discipleship by which the pleasures and honour and riches of the world are become livelesse and untempting to me and I in like manner livelesse mottified to the world and therefore as I profesie not to be wrought on by those motives with which your Judaizing false-teachers are moved so I would not have you cheated by them 15. For in Christ Jesus neither circumcision availeth any thing