city of Derbe Act. 20. 4. and so distinct from him of Corinth also and probably from him that is mentioned here who could not have been so fit for the employment v. 5. of entertaining the brethren and strangers if he were employed in preaching the Gospel as a fellow-travailer of S. Paul It remains therefore that this Gaius here be some third person of a Roman name Gaius and Caius being all one and a very common and vulgar name of which therefore it is not strange that there should be three distinct persons mentioned in the New Testament and so some Gentile Christian an eminent member of that Church v. 9. to which S. John seems to have written his second Epistle see Note on 2 Joh. a. no where else but in this place mentioned in the New Testament V. 7. Went forth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 went out is capable of two notions First it may signifie a voluntary going out and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the name of Christ must signifie their preaching and propagating the Gospel for which they took their travail from their own countrey But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie also a violent ejection So Mat. 17. 21. speaking of the ejection or casting out of a devil the like phrase is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this kind goeth not out by going out meaning ejection Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in Syriack to go out and to be cast out also and accordingly Mat. 8. 12. the Syriack hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exibunt they shall go out but the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be cast out According to which it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cast out and sent out are used promiscuously the one for the other see Note on Mat. 9. i. And then going out for Christ's name is being banished or cast out of their countrey for the profession of the faith of Christ which we know the Jewish Christians were Act. 8. 1. and 11. 19. V. 9. Diotrephes This Diotrephes was a Christian that from Gentilisme received the faith in that Church to which Gaius belonged and to which the Apostle seems to have written the former Epistle commendatory of the brethren ver 9. From hence appears that which was intimated Rom. 14. 1. that the Gentile Christians were in part guilty of the breach betwixt the Jewish Christians and them and not onely the Jewes There it seems as the Jewish judged and condemned the Gentile Christians for using their Christian liberty so the Gentile Christians despised and set a◠nought the Jewish Here it seems the matter was driven higher that is they did not so freely relieve the Jewish Christians that were driven out of their countrey for the faith as they ought in Christian liberality to have done That seems to be the meaning of ver 7. that the Jewish Christians that were driven out of Judaea for the profession of the faith see Note b. were not now in this Church of Asia so liberally and hospitably treated as the laws of Christian charity obliged and as belonged to them as strangers v. 5. to furnish them for their journey ver 6. Secondly they were some of them so farre guilty in this matter that when S. John wrote his letters of commendation for them these were not effectual Diotrephes rejected or gave no reception or heed to his letters and by this means the rest of the Church also being otherwise willing to have entertained them were detained from doing it ver 10. Thirdly he not only denied them that hospitable reception and relief but utterly rejected them from their communion cast them out of the Church ver 10 Whether this Diotrephes were a Bishop in this Church it may de doubted or whether onely one that immoderately affected that dignity or assumed it not belonging to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie one that loves useth immoderately this dignity when he hath it and one that seeks it inordinately or assumeth it It is possible that he was a Bishop and being so did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cast out the Jewish Christians out of the Church and that in spight of S. John's commendatory letters who had an Apostolical power over him and all other Bishops of Asia But it may also be very probable that as the Hereticks of those times did contemn and affront the Bishops and Apostles themselves so this Diotrephes might doe without having any real authority in the Church but onely assuming it as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a presumptuous confident bold person THE GENERAL EPISTLE OF note a JUDE IT is but agreeable to the former conjectures in the posthumous Annotations of the most learned H. Grotius to determine here also as in the second of Peter and second and third of John that the writer was not Jude one of the twelve Apostles and accordingly to affix it to Jude a Bishop of Jerusalem But of this there is no proof offered save only first That he calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a servant not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostle of Jesus Christ Secondly That it was not translated into all languages and received into all Churches Thirdly That in the Catalogue of the Bishops of Jerusalem the fifteenth that is named is called Judas To the first of these it may be sufficient to answer that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Apostle of Jesus signifies one sent upon the services of Christ with commission from him so it is in effect all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a servant of Jesus and so the latter as proper a style of any Apostle of Christ as the former But then secondly in the title of the Epistle which is the sense of the antient Church in this matter it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Jude the Apostle and in the Text it self there is a mark as characteristical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brother of James which can belong to none but to Jude the Apostle To the second I answer as before to that of the second of Peter that this Epistle was not so universally known and undoubtedly received at first as other parts of the New Testament which notwithstanding it was yet soon after universally known and translated and received into the antient Canon and the Apostolicalnesse of the writing never so questioned by any as to assigne it any other Author or to doubt of the truth of any thing contained in it As for Jude the fifteenth Bishop of Jerusalem that opinion of his being the Author of it affixeth it to the time of Adrian whereas this Epistle by the subject of it common to it with the second of Peter and by the many passages of agreement appears to have been written on the same occasion and about the same time that the second of Peter was which hath already appeared see Note on
2. Pet. tit a. to have been written before the destruction of Jerusalem And if that were indeed granted to be written by Simeon the second Bishop of Jerusalem yet that would be a competent distance from Judas the fifteenth Bishop there The whole businesse of this Epistle as of S. Peter is such as is fully applicable to the times foregoing the destruction of Jerusalem and the ruine of the Jewes and Judaizing Christians and Gnosticks involved in the same calamity out of which only the constant Christians were to have deliverance v. 3. And so it may very reasonably be affirmed to be written by the Apostle S. Jude clearly defined to be the brother of James an argument of such force against all the contrary pretensions that those which doubt of the Apostolicalnesse of the Epistle are fain to leave out those words but without the authority of any one Copie to countenance them and that as the Epistle of S. James and those of S. Peter addressed to the Jewish Christians in the dispersion on purpose to fortifie them against the corruptions of the Gnosticks which had now broke in among them S. JUDE 1. IUDE the servant of Jesus Christ and brother of James to them that are sanctified by God the Father and preserved in Jesus Christ and called Paraphrase 1. Jude one of the disciples and Apostles of Christ the son of Alphaeus as James also was and called also Lebbaeus and Thaddaeus Mat. 10. 3. to those that have received the faith the dispersed Jewish Christians see Mat. 20. c. sanctified or beloved by God the Father and preserved by Christ from that destruction and judgment that befalls others the contumacious resisters and crucifiers both here and to all eternity 2. Mercy unto you and peace and love be multiplied Paraphrase 2. I send you greeting and wish and pray for all the blessings of heaven to be multiplied upon you particularly that great blessing and vertue of Christian peace and charity 3. Beloved when I gave all diligence to write unto you of the common salvation it was needfull for me to write unto you and exhort you that you should earnestly contend for the faith which was once delivered to the saints Paraphrase 3. Beloved I thought it my office to write briefly unto you upon one subject wherein you are nearly concerned viz. that special promise of Christ now shortly to be fulfilled among you of an universal preservation and deliverance see Rom. 13. note c. that shall befall the Christians when the unbelieving Jewes shall be utterly destroyed And being to write to you on that subject there was nothing more necessary for me to begin with then to exhort you to adhere constantly to and contend for the Christian doctrine preached uniformly to all by consent of all the Apostles whithersoever they have gone out and not to renounce it in time of persecution as some would teach you 4. For there are certain men crept in unawares who were note a before of old ordained to this condemnation ungodly men turning the grace of our God into lasciviousnesse and note b denying the only Lord God and our Lord Jesus Christ Paraphrase 4. For as it hath been foretold by Christ Mat. 24. 10. that it should so now it is come to passe there are come in very slily into the Church false teachers who shall be destroyed by that notable coming of Christ see 2 Thess 2. 8 c. and are for their sins and vilenesse prophesied of that they shall be so destroyed abominable persons converting the Gospel or Christianity into all manner of unnatural lust and denying Jesus Christ out only Master our only God out only Lord and setting up Simon Magus in stead of him and of God the Father also 5. I will therefore put you in remembrance though you once knew this how that the Lord having saved the people out of the land of Aegypt afterward destroyed them that believed not Paraphrase 5. In respect to whom I desire to put you in mind of what you know sufficiently in the reading the Scripture where all other such knowledge is communicated to you that when God delivered the Israelites out of Aegypt the unbelieving murmurers of those Israelites those that renounced the God and the Moses which had delivered them were in the compasse of forty years all of them destroyed by God in the wildernesse and so now though all these constant believing Christians be to expect deliverance yet those Christians that fall into such sins as these shall have their vengeance also destruction with the unbelievers 6. And the Angels which kept not their first estate but left their own habitation he hath reserved in everlasting chains under darknesse unto the judgment of the great day Paraphrase 6. And the same is observable of the Angels created by God for glory and blisse and constant obedience to him but those of them that presently fell and apostatized from God were cast out of heaven and are now bound over to eternal hell at the present in a dark miserable state but such as at the day of doom shall be made much more miserable to them And the like punishment are the vicious Apostate Christians to expect a present state of misery and destruction here with the persecuting Jewes and eternal hell hereafter 7. Even as Sodome and Gomorrha and the cities about them in like manner giving themselves over to fornication and going after strange flesh are set forth for an example suffering the vengeance of note c eternal fire Paraphrase 7. After the manner that befel Sodome and Gomorrah and Adma Zâ—boim which were guilty of the same unclean sins that these Gnosticks or corrupt Christians are now guilty of having given themselves up to all unnatural lust and accordingly were then most notoriously punished with utter destruction by fire and brimstone from heaven and that but an essay of those eternal flames of hell under which they now are involved and so may well be a warning to all that fall into the same sins at this time 8. Likewise also these filthy dreamers defile the flesh despise dominion and speak evil of note d dignities Paraphrase 8. And yet for all these examples these Gnosticks that are led themselves by their own dreams and irrational doctrines and obtrude them upon the people first fall into all unnatural filthy practices and secondly teach the doctrine of Christian liberty so as to free all Christians from all authority of Master or King see 1 Tim. 6. 1 c. and thirdly speak contumeliously of the Apostles and Governours of the Church all that have any superiority above or authority over them see 2 Pet. 2. 10. which three libertine and insolent doctrines and practices are the peculiar character of those hereticks 9. Yet Michael the Archangel when contending with the devil he disputed about the note e body of Moses durst not bring against him a
it be from heaven being as certain to discover truth as it is certain that God cannot lie whatsoever is taught by it must necessarily be as true as that holy Scripture it self and if it be the interpretation of any particular parcel of Scripture and yet vary from the true sense of it it must consequently to every one that believes it take out so much of God's word out of the Canon as that parcel did truly contain and add as much to it also as that false interpretation amounts to which being as often iterable as there be places of Scripture explicable or mistakable by the Enthusiast these substractions and additions may also be infinite and as many different new Canons of Scripture every year made as there be or may be assuming pretenders to interpretation and those are infinite also And this is one competent danger § 33. A second danger is that by the possessing of men's minds with this opinion of new light or the voice of God's Spirit within them the authority of the whole written word of God in effect is superseded and evacuated This we see already to be the fruit of this pretension in many who calling the Scripture the Letter and the voice within them the Spirit apply to these two that place of 2 Cor 3. 6. the Letter killeth but the Spirit giveth life the conclusion from whence is naturally and inevitably this that the Scripture when it differs from the Enthusiasts phansie is pernicious and mortiferous and no antidote sufficient against it but the following the dictates be they never so corrupt and carnal as when they are contrary to Gods written word it must be expected they should be of a mans own heart And then as when there was no King in Israel it was an easie deduction that every one should doe that which was right in his own not in God's eyes so it is to be expected that when this Theocraty God's governing mens lives by the written word is cast off all villanies and abominations should straight possesse those hearts which have betaken themselves to this riotous liberty And so we find it affirmed of the Gnosticks by S. Peter and S. Jude as the general observation of the Apostles that they scoffed and derided the revealed promises of God walking after their own ungodly lusts every man following his own inordinate appetite and these very men when they did all this calling themselves the spiritual and the knowing so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge was the interpreting the mysteries in the Scripture after their own phansie miscalled the Spirit directly the New light which now we speak of A consequent whereof it was that they separated from all the Orthodox Christians and joyned with the Jewes to persecute them § 34. A third danger most immediately consequent to this pretension is the making God opposite and contrary to himself as he must be if he be thought to own all the gleams of New Light that shine in their several hearts that pretend to it for these are most frequently different and often contrary the one to the other as appears by the multitude of opinions and contrarietie of practices which this one fruitful mother of monsters hath brought forth all equally pretending to the wisdome that cometh from above and that not onely in several men but in the same men at several times seeing and unseeing the same things which how injurious it is to God who can no more change then lie need not be here manifested § 35. A fourth danger is confusion among men continual disturbance of Kingdomes or States the Governors whereof having no other authority then what is founded on or agreeable to the word and will of God it will still be in the power of each pretender to deliver oracles out of his own breast as immediate dictates of God quite contrary to the safety and interest of that government whatsoever it is which is at any time any where established And so the peace of kingdomes must be as uncertain and mutable as the phansies of men and the laws as ambulatory as Testaments while the Testator lives every illuminate breast pretending to come like Moses from God in Sinai with new tables of Divine commandments which in all reason must supersede the old be they never so firmly established § 36. The sum of this matter is that it being evidently consequent to this pretension that the voice of the Devil may be mistaken for the dictate of the Spirit of God there is nothing so vile or monstrous earthy sensual devilish but may pass for Divinely inspired by these means and if it be regular to worship him as God whom we own as such it may by immediate consequence bring in among the Christians the same worship of Devils which had long possession of the heathen Temples those being by the worshippers believed and adored as the true God because they gave responses out of the cave delivered Oracles c. unto them § 37. How far the sober attempt and endeavour of interpreting obscure places of Scripture by the assistance of God's Spirit cooperating with humane means is removed from all these dangers I shall not need to shew in more words then these that what is here offered to the Reader in this ensuing volume pretends no otherwise to challenge his belief then it shall satisfie his understanding that it probably is what it pretends to be and then if he receive dammage by us in any thing it is by his own rashness and over-great easiness of belief which he must in reason endeavour to put off in exchange for some prudence and diligence of search before he enter into this temptation THE NEW note a TESTAMENT OF Our Lord and Saviour JESUS CHRIST Annotation THE Title of this whole Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the New Testament or Covenant which is prefix'd in some Copies in others with this addition of our Lord and Saviour Jesus Christ in others with some variation of the form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the books of the New Covenant by whomsoever it was affixed to these books or writings following doth referre to the consent of the Catholick Church of God and that Tradition which giveth testimony to these Books as those and those only which complete and make up the new Canon And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as in the Titles of other Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the Books or Writings that have been written and by God's providence derived to the Church so as by it to be received in canonem i. e. into the number of those writings which are unquestionably acknowledg'd to be the writings of the Apostles and Disciples of Christ All others as Apocryphal of dubious and uncertain Authority being excluded out of this Catalogue Now for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here how it is to be rendred and what is the peculiar notion of it is a matter
with the robe of Shebna which was over the houshold v. 15. and strengthen him with his girdle and commit his government into his hand and lay the key of the house of David upon his shoulder and he shall open and none shall shut and shut and none shall open By which is noted the bestowing on him the power of administring and ruling the whole family or house of the King so as to entertain and admit into it and in like manner to exclude out of it whom he would And accordingly this being by Christ accommodated to the Church notes the power of Governing in it This primarily and independently belongs to Christ the holy and true which hath the key of David Apoc. 3. 7. where a difference must be observed betwixt the Key of David and the Keyes of the house of David Keyes are an ensigne of power but that power is not all of one kind it is greater or lesse principal and independent or inferior and derivative and the several Keyes are emblemes of these severals David we know was a King and independent from any on earth and consequently the Key of David notes an independent supreme power and that applied to the Church belongs onely to Christ in that prophetick expression Apoc. 3. 7. But the Keyes of the house of David notes an inferior power that of a steward in Davids familie which being perfectly subordinate to him hath yet the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the administration of the affaires of his familie intrusted to him Now Christ is the Original and prime fountain of all power over the whole Church that spiritual kingdom of David as to whom was given by the Father all power in heaven and earth particularly that of loosing or remitting sin on earth Mat. 9. 6. And this is by Christ here communicated to his Apostles and their Successors the Bishops in the Church as so many several Stewards Hence is that of S. Chrysoft 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 3. That the Bishops are those faithfull servants in the parable whom the Lord sets over his houshold that is literally Stewards And so this agrees perfectly with the promise of Christ c. 19. of the Apostles sitting on twelve thrones where the power of judging and governing in the Church set answerable to that of the Phylarchae or chief of the tribes which was among the Jewes next unto the Regall is directly that of the oeconomus or ruler of the Kings houshold which is here as in Isaiah noted by the keyes And this power being here promised by Christ to be conferr'd on Peter a single person so that whatever he bound or loosed was bound and loosed by Christs affirmation is by force of the words c. 18. 18. before the keyes were given whatsoever ye shall bind and ye shall loose and by the form of conferring it actually Joh. 20. 23. he breathed on them and saith unto them Receive the holy Ghost whosesoever sins ye remit they are remitted c. actually and equally instated on every of the Apostles and accordingly the fiery tongues descended and sat upon every one of them And so when Cephas in respect of this authority is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stone on which as on a foundation-stone built on Christ the head of the corner this holy city that comes down from heaven the new Jerusalem the Church of Christ is built 't is also apparent that all and every the Apostles have the same title bestow'd upon them Revel 21. 14. where the wall of the city hath twelve foundations and upon them twelve names of the twelve Apostles of which every one in respect of this power and dignity in the Church is particularly compared to a pretious stone v. 18. And when the wall of that city the Church exactly meted is found to be 144 cubits that is twelve times twelve 't is cleer that an equall portion or province is assigned to each of them To which purpose is that of Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it were said to Peter alone I will give unto thee the keyes yet they were given to all the Apostles And Cyprian Ep. 27. Dominus noster Episcopi honorem Ecclesiae suae rationem disponens in Evangelio loquitur dicit Petro Ego tibi dico quia tu es Petrus tibi dabo claves quae ligaveris c Inde per temporum successionum vices Episcoporum ordinatio Ecclesiae ratio decurrit ut Ecclesia super Episcopos constituatur omnis actus Ecclesiae per eosdem gubernetur Our Lord Christ providing for the honour of the Bishop and the disposition of his Church speaks in the Gospel and saith to Peter I say unto thee that thou art Peter and I will give thee the keyes and what thou shalt bind c. From thence by vicissitudes of times and successions the ordination of Bishops and the disposition of the Church doth flow so that the Church is built on Bishops and every act of the Church is govern'd by them And before him Irenaeus l. 5. c. 20. the Apostles delivered the Churches to the Bishops And many the like testimonies So Tertullian de Praescr c. 32. Sicut Smyrnaeorum Ecclesia Polycarpum à Johanne collocatum refert utique caeterae exhibent quos ab Apostolis in Episcopatū constitutos Apostolici seminis traduces habent As the Church of Smyrna had Polycarp placed Bishop there by John so the other Churches are able to shew those whom they have constituted Bishops by the Apostles the children as it were of the Apostles who are propagated by them So S. Athanasius of the office of Bishop that it is one of the things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Christ hath formed by the Apostles in his Ep. to Dracontius And S. Basil the Great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Episcopacy is the Apostolicall precedence or authority over others And S. Ambrose Claves regni coelorum in Beato Petro cuncti suscepimus sacerdotes All Bishops that is the notation of Sacerdotes there such as he then was received in S. Peter the keyes of the kingdome of heaven de dign sacerd c. 6. And Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that according or answerably to Peter are vouchsafed the honour or grace of Episcopacy have power to bind and loose And generally all the ancient Writers to this purpose even S. Jerome himself in Psal 45. Quia Apostoli à mundo recesserunt habes pro illis Episcopos filios because the Apostles have departed from the world ye have their sons the Bishops instead of them V. 22. Be it far This form of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is borrowed from the Hebrewes who use it to expresse the Latine absit that is amoliri malum aliquod to signifie our desire that such a thing may not come to passe So in the Hierusalem-Targum on Gen. 49. 22. Parce tibi Josephe ut nè conjicias oculos that is God forbid thou shouldest cast thine eyes and on Num.
Johns the former attestation being included as in a parenthesis yet may it also well be a part of that attestation caused by the consideration of the fabrick of this Gospel on purpose designed not to set down all the passages of Christs story but some eminent ones pass'd by the other Evangelists The reason of which is here rendred because it would be too long to set down all One only objection there is against the Bishops of Asia being authors of this last verse because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I suppose is here in the Singular number but that is answered by observing that that word is a form usual in hyperbole's which as it keeps this and the like speeches from being false as they would be were they by way of positive affirmation so is it used indifferently whether it be one or more that speak it note a THE ACTS OF THE HOLY APOSTLES THat which is usefull to be premised concerning this book of the Acts of the Apostles may be reduced to these few heads 1. That Saint Luke the Physitian which wrote the Gospel from the advertisements which he had received from the followers and disciples of Christ which were present and eye-witnesses of the relations wrote this history partly from other mens partly from his own knowledge being a companion of S. Pauls travails for some time 2. That this story is confined to the passages of two not enlarged to the travails of all the Apostles viz of S. Peter and S. Paul and so doth no way pretend to give us any full relation of the plantation of Christianity in all parts whither all the rest of the Apostles must be presumed to have gone out as to their severall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 1. 25. their lots or places or provinces but only affords us an essay or tast first of what was done in Judaea and Samaria among the Jewes remaining there and in other cities of Syria Asia Macedonia c. even to Rome among the Jewes in their dispersons and secondly of the revealing the Gospel to the Gentiles first to some single families as that of Cornelius and after the Jewes had given evidences of their obstinate resolutions of opposing them upon that account especially that they preach'd to the Gentiles then to whole cities and regions profess'dly departing to the Gentiles as those among whom they were assured of better successes then they had found among the Jewes According to which pattern it is reasonable to believe what we learn not from holy Scriptures more particularly but from other stories that the rest of the Apostles proceeded and acted in their severall journyings and so likewise other Apostolical persons imployed by the Primary Apostles whither they were not at leasure to go themselves All which as it concludes the usefulnesse and necessity of other histories to give us a perfect knowledge of those first Apostolical times so it is farre from prejudging the authority and credit of those other Records and relations which having no sacred character upon them are yet written by those whom we have no reason to suspect as deceivers though we acknowledge them fallible 3. That of S. Peters actions or travails the relations here given us are very few not to be compared with the many other which are not mention'd And they proceed no farther then to his deliverance from Herods imprisonment and the death of that persecutor which happen'd in the year of Christ 44. After which he is known to have lived four and twenty years and certainly was not an unprofitable steward of Gods talent entrusted to him all that time 4. That the passages of S. Pauls travails are also but summarily and shortly set down save only for some part of that small space wherein S. Luke the writer of this story was present with him and accordingly as from the conversion of S. Paul Anno Ch. 34. there is very little said of him till his coming to Iconium which was twelve years after so the story proceeds no farther then his first coming to Rome An. Ch. 58. After which he lived ten years and having preached the Gospel in Spain and other parts of the West at last came to Rome again and suffered martyrdome there after Cestius's siege of Jerusalem and the Christians departure to Pella which consequently both he and S. Peter lived to see and died both of them before the taking of it by Titus An. Ch. 68. CHAP. I. 1. THe former treatise have I made O Theophilus of all that Jesus began both to doe and to teach Paraphrase 1. The Gospel which I wrote was designed by me to set down for the use of all Christians see Lu. 1. note c. a relation of all things which Jesus both did and taught see note on Mar. 2. a. 2. Untill the day in which he was taken up after that he through the Holy Ghost had given commandments unto the Apostles whom he had chosen Paraphrase 2. From the time of his birth to his assumption to heaven before which on that very day that he rose from the dead Joh. 20. 19. he breathed on his chosen Apostles and said Receive the holy Ghost v. 22. and so by virtue of the power committed to him by his Father who formerly had sent him v. 21. he gave them commission in like manner and delegated the government of his Church to them and commanded them to preach and by testifying his resurrection from the dead to confirm his doctrine to all the world 3. To whom also he shewed himself aliva fter his passion by many infallible proofs being seen of them fourty daies and speaking of the things pertaining to the kingdome of God Paraphrase 3. To which end he appeared to them after his resurrection and gave them many sure evidences that it was truly he and talked with them of the Church which should be planted and ruled by them and of many other things concerning the Gospel and his dealing with the enemies thereof See v. 7. Mat. 3. note g. 4. And being assembled together with them commanded them that they should not depart from Jerusalem but wait for the promise of the Father which saith he ye have heard of me 5. For John truly baptized with water but ye shall be note a baptized with the holy Ghost not many daies hence Paraphrase 4 5. And as he eate and drank and was familiarly conversant with them thereby to give them all possible assurance of the truth of his resurrection and so of his power and Godhead and that he was indeed the undoubted Messias see Note on Matt. 26. f. he gave them order after this manner Go not from Jerusalem suddenly but there expect a while the completion of that promise which I gave you from the Father in these worde when I told you that as John baptized his disciples with water so you should have to that an addition of
they were brought low with a famine so that they should feed on one anothers bodies c. And so saith Lactantius it fell out soon after their death Vespasian extinguished the name and nation of the Jewes c. The second thing which is known in story and usefull to be here premised is the rise and growth of the Haeresie of the Gnosticks the followers of Simon Magus which in a short time while the Apostles lived and preached over-ran all their plantations and in a greater or lesse degree infested all the Churches of those times and by the two baits which they used liberty of all abominable lusts and promises of immunity from persecutions attracted many unto them and wheresoever they came began with opposing the Apostles and Governors of the Churches And accordingly these Epistles being adapted to the present urgencies and wants of those Churches it cannot be strange that there should be frequent admonitions intermix'd in all of them to abstain most diligently and flie from these And from the several parts of that character which belonged to these Haereticks many passages of some difficulty will be explained also Beside these many other particular matters there were either wherein the Apostles were themselves concerned to vindicate their authority or practices or which had been proposed by the Churches to obtain satisfaction in them which occasioned several discourses on those subjects as will be discernible also when the particulars are surveyed And then though by Analogie and parity of reason these may be extended very profitably to the general behoof and advantages of other Churches of God and particular Christians of all ages yet for the right understanding of the literal and primarie sense of them it will be most necessary to observe these or the like particular occasions of them and accordingly to accommodate the interpetations And this was all which I though necessary to praemise in general by way of entrance on the Epistles of the Apostles Of this Epistle of S. Paul to the Romans these few things will be fit to be praemised First What is the reason of the place which it hath in the Canon before all the rest of his Epistles And this well be defined 1. Negatively then Positively 1. Negatively that it is not to be taken from the order of time wherein it was written for most of the other Epistles are antiently affirmed and by some characters doe seem to have been written before it And although the defining the time and the place of writing them be but conjectural and fallible no way deducible from Scripture story there being so great a part of Paul's time whereof the book of the Acts which ends at his first being at Rome saith nothing yet because as Eusebius saith the story of those years after the Acts is not written by any and consequently whatever different account be pitched on that will be meerly conjectural also I shall therefore by keeping in this matter of time and place to the ordinary road rather choose to adventure erring thus in matters of no greater importance then to attempt any new way which will be equally if not more uncertain Thus then it is commonly acknowledged that the first to the Thessalonians was written at his first being at Corinth An. Chr. 50. The second to the Thessalonians probably while he staid there the next year after The first to the Corinthians in the third year of his being at Ephesus An. Chr. 54. wherein accordingly he mentions his designe to tarry at Ephesus till Pentecost ch 16. 8. The first to Timothy from Macedonia in the same year That to Titus from Greece An. Chr. 55. The second to the Corinthians from Philippi assoon as he had received newes by Titus what successe his first Epistle had found among them which appears by 2 Cor. 2. 12. and by the fresh mention of his danger at Ephesus c. 1. 8. to be soon after the first And perhaps about the same time the Epistle to the Galatians also After which coming again to Corinth he wrote this to the Romans a little before the Emperour Claudius's death which is placed by Chronologers in the 55. yeare of Christ That he wrote it at this time may appear by his own words c. 15. 19 23 25. For there v. 19. he saith he had preached the Gospel through Greece round about to Illyricum agreeable to what we find Act. 20. 3. where after his departure from Ephesus c. he came and stai'd three months in Greece meaning thereby the region from Achaia to Illyricum and v. 23. that he had no more to doe in those parts but was at the present at the writing hereof v. 25. a going to Syria and Jerusalem to carry the almes to the Christians there This journey we find him ready to undertake Act. 20. 3. though because of the Jewes laying wait for him not onely to kill him but to seise upon the money which he carried with him he diverted through Macedonia By which it is manifest that this was the point of time wherein this Epistle was written after his coming to Illyricum and before his going up to Jerusalem with the Collection and so about the death of Claudius and after the writing those other Epistles The reason then of this praecedence is to be taken positively from the dignity of the city to which the Epistle was addressed viz. Rome the Imperial seat which as afterward it gave praecedence to the Bishop of that city and seat of majesty before all other cities though earlier planted with the Faith so in the forming of the Canon of Scripture it brought the praecedence to this Epistle before those which were more antiently written Secondly That this Epistle was written to the Romans before this Apostles having been among them This appears very probable from several passages in the first chapter v. 10 11 13. but especially v. 15. So as much as in me is I am ready to preach the Gospel to you that are in Rome also joyning them with the Greeks and Barbarians to whom he was a debter v. 14. that is had not yet paid that charity of preaching the Gospel to them If this be rightly concluded it will then follow that a Church being before this time planted there and that in an eminent manner so as to be taken notice of in all the Provinces c. 1. 8. some other Apostle and particularly S. Peter must before this time be supposed to have preached there by force of that known affirmation of the antients that the Church of Rome was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 founded and edified by those two Apostles Peter and Paul So saith Irenaeus of the Apostles indefinitely and Epiphanius of these two by name And so Gaius in Euseb l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of their monuments calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the trophees of them which built that Church and so Dionysius Bishop of Corinth in the same place of Eusebius affirms the Churches both
〈◊〉 that it is good or better for a man to be so From whence as it followes evidently that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies counsell as that looks on that which is better and as counsell is generally opposed to precept and as many things which are not under precept are yet under counsell so in all reason the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differing so little from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will by the opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precept common to both of them be determined also to this signification of advice and counsell And so there is no question of it that for all those who have not that command over themselves which may give them some degree of security against the danger of fornication it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 9. better to marry and so matter not only of permission or indulgence but of counsell to them V. 14. Else were your children uncleane but The meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not unclean but holy in this place appeares by the Context to be clearly this that the children of Christians are not refused or rejected from baptisme are suffered to come to the font when others are not suffered in the same sense that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used when Peter refuses to preach to the Gentiles because they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profane and unclean where God reforming his error bids him Call no man common which God hath cleansed or sanctified that is reputed fit to be made partaker there of the privilege of preaching here of Baptisme For the ground of this saying here that Else were your that is the Christians children unclean but now are they holy is only this in the beginning of the ver For the unbelieving husband hath been sanctified by the believing wife c. that is 't is of common experience and from thence presumed very probable that a Christian living with an unbeliever will instill Christianity into him or her and therefore they should live together This he farther proves by the practice of the Church about children thus Were it not for the great probability that the Christian living with the heathen should infuse Christianity into him there could no reason be rendred of the practice of the Church why the Christians childe which is no more a Christian then the childe of an heathen Christianity being no natural gift born with them should yet be capable of Baptisme and thought fit to receive that Sacrament when the heathen's childe is not wont to be so admitted and this it seems by the generall judgment and practice of the Church with whom 't is thought reasonable thus to presume that the Christians childe shall be educated in Christian knowledge which of the heathen's childe they cannot presume unlesse he be taken out of the hand of the parents This consideration thus proposed by the Apostle here by the way is of great authority to prove the Apostolical use and practice of baptizing the infants of Christian parents viz. upon presumption that those parents will see them educated and instructed in the knowledge of their undertaking and vow of Baptisme and when any other Christian will undertake the same for the children of heathens there is little doubt but they may be admitted to Baptisme also paritate rationis by analogie of the reason And thus it was the custome of the Jewes before Christ in their receiving and baptizing of proselytes from whence that the Christian baptisme was deduced see Note on Mat. 3. a. For say they this Baptisme belonged not onely to those which being of years came over from heathenisme to the Jewish religion but also to their infant children if their parents and the consessus under which they were did desire it in behalf of the children promising to let them know and understand when they came to age what was required of them by their proselytisme and on condition that they should not then renounce the Jewish religion which is since the office of the sponsores or susceptores the godfathers in the Church who doe it in the name of the consessus the Church or congregation This practice of the Church seems clearly deducible from this place where by the Context is concluded that it is strongly probable and being by the parents and sponsores undertaken and promised it is by the Church presumed that the Christians childe will be catechized and consequently that such an one may be allowed Baptisme on that presumption and that is was then in the Apostles time the custome of the Church to baptize them which is here expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but now they are holy the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is vulgarly to sanctifie signifying among the Jewes to wash as when the High-Priests washing his hands and feet ten times on the day of Expiation is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ten sanctifications Jâ—ma c. 3. § 3. which being the word that notes the washing of some part of the body and distinguished in use from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the immersion of the whole body see Note on Joh. 13. b. may perhaps be an intimation that the primitive Baptismes were not alwaies a dipping or immersion of the whole body but that the washing or sprinkling of some part might be sufficient for that was the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As for any privilege which the parents faith hath to save the childe or infuse saving grace into it it is not conclusible from hence nor any thing save onely this that Christians children 't is presumed will be catechized and instructed in the Christian faith and so may and frequently used to be baptized but the children of heathens brought up with them will not probably be so instructed and therefore are not to be thus admitted to Baptisme That this should be the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will farther also appear by remembring the nature of legal uncleannesses or pollutions They made the man to be separated from the congregation They that were so unclean might not enjoy the privileges of the Temple till they were washed or sanctified and that is just proportionable to the notion here given of it And accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be sanctified in Gregory Nazianzen and the antients signifies to be baptized V. 17. But as God hath In this place some antient copies give us another reading thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What knowest thou o man whether thou shalt save thy wife or no As God hath distributed to every man This we learn from Theophylact upon the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some have read thus And then this will take away all debate what should be the proper notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of the verse reading it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For though if it were certaine that
at large explained Note on Mat. 24. b. to signifie the coming of Christ as a Judge to destroy the Jewes as Psal 96. 13. For he cometh for he cometh to judge the earth and as Psal 97. 5. the hills melted like wax at the presence of the Lord the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and by that means to rescue those that were persecuted by them and this is by Saint Iames c. 5. 7 8. called by this title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the coming of the Lord and that then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 approaching and farther expressed v. 9. by the Iudge standing before the doores and so there is little reason to doubt but that it so signifies here 'T is true indeed that 1 Thes 4. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the coming of the Lord is used for the final day of doom but the phrase here appears not to referre to that place for after the description of that to the end of that fourth Chapter the Apostle c. 5. begins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but concerning the times and seasons as of somewhat which was then approaching and presumed to be sufficiently known among them and on that subject he tels them that they know that the day of the Lord cometh as a thief in the night Now to this coming of the day of the Lord it is that the Apostle here refers in this second Epistle that which he had said of it in the first Epistle and particularly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suddain destruction v. 3. being misinterpreted by some of them and changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of Christ is instantly approaching as may appear by the end of the second verse where the very phrase is used the day of the Lord which therefore is to be taken for the interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the coming of Christ v. 1. the one as well as the other ordinarily denoting this judgement of Christs upon the Jewes see Note on Rom. 13. d. And then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our assembling to him must be proportionably explained to signifie that greater liberty of the Christians to assemble to the service of Christ the freedom of Ecclesiasticall assemblies which was a consequent of that great judgement on the persecutors in the times of Vespasian and Titus See Note on Rev. 1. b. and c. 5. 10. and c. 7. 15. Thus is the phrase used 2 Mac. 2. 7. where God's gathering his people again together an effect of his receiving them into mercy is his giving them the liberty of the Temple and his service there And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assembling of themselves Heb. 10. 25. is their meeting together in the publicke service of Christ And this as it was an happy consequent of this deliverance so was it to be used as a solemne means of expressing their gratitude to Christ who had thus delivered them and so was peculiarly a gathering together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him Paraphrase 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 2. Is at hand The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here notes the immediate approach of this day or the instant coming of it So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things just at hand Rom. 8. 38. and 1 Cor. 3. 22. are set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things to come which were future but after some time not so immediately to come to passe And this being the direct and exact notion of the word is a key to the whole matter For that this day was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drawing neer had been oft affirmed by the Apostle and as Lactantius saith see Note on title of the Epistle to the Rom. a commonly foretold by Peter and him in all their preachings and 1 Thes 5. 1. he had farther given them warning that it would come as a thief in the night that is on a suddain unobservably or unexpectedly This it seems was mistaken by them and the suddainnesse and unobservablenesse of it when it should come interpreted by some to denote the immediate instant approach of it at that time wherein he spake This error of theirs they founded on three things first on the Revelations which some had received in this matter and which were understood to this sense which it the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by spirit the spirit of prophecy either truley such or pretended to be such secondly on the discourses and affirmations of S. Paul when he was among them which is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by word of mouth thirdly on the words of his former Epistle where he had said c. 5. 2. that it cometh as a thief in the night and that when they said Peace and safety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then a speedy distruction invadeth them which last they interpreted as if he had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it were now instant or present at hand and so founded their doctrine upon Saint Paul which is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if we had thus taught either by word of mouth or hy that Epistle or by both that this day of the Lord was now instantly a coming where as the mistake was no more then by interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the approach when they said Peace that is when they least look'd for it by the being now immediately at hand so it was an error of ill consequence and directly contrary to what the Apâ—stle had taught them when he was with them v. 5. and therefore their embracing it was justly branded by him with the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being suddainly shaken from the sense understanding or notion of that coming which he had imparted to them And besides it was a mistake that he foresaw would shreudly disturb them when looking for it according to that belief they should find themselves defeated and soâ—te tempted to call the Apostle truth in question from whom they took themselves to have it And as this would be apt to give them doubts of the truth of the whole Gospel which they had believed on the same authority so would the sharpness of the present persecutions be in danger to shake them quite out of their constancy when they found themselves thus deluded in their expectation of relief and this is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being troubled And accordingly we finde in S. Peter 2. Epist c. 3. v. 4. that many thinking Christs promise broken concerning this his coming went over to the Gnosticks joyned with them in infidelity and carnality walking after their own lusts and saying Where is the promise of his coming V. 3. falling awayâ— That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in its natural signification imports no more then abâ—ecssion or departure is clear by the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from which it immediately comes So Act. 15. 38. when 't is said of John 〈◊〉 〈◊〉
in the Canon and onely question its being written by S. Peter cannot well be allowed to doubt of or if S. Jude say true then S. Peter was the Author of it For there are not greater and surer evidences of any Epistles being written by the acknowledged Author of it then are these forenamed the title of Simon Peter the addition of an Apostle of Jesus Christ the mention of a former Epistle the having been with Christ on mount Tabor the being called an Apostle of Christ by S. Jude all which in all copies stand unmoved to secure the authority of this Epistle and to convince us of the Author of it As for the argument taken from the time of S. Peter's death before the destruction of Jerusalem c. it is void of all force For to grant all the former parts of it that S. Peter died under Nero that that was before the destruction of Jerusalem that all Christians expected that destruction before the end of the world First it doth not follow that if this Epistle were written by Symeon it shall therefore fall to be after the destruction of Jerusalem for James the first Bishop was put to death and so Symeon succeeded in that See 8 years before the destruction of Jerusalem and 5 years before the death of S. Peter Secondly it is not true which is suggested in the argument and on which one thing all the validitie of it depends that this Epistle was written after the destruction of Jerusalem And for the onely proof of that taken from hence that the Author of this Epistle arms his readers with patience in expectation of the last day that is as farre from truth also there being no word in this Epistle to that matter One passage there is which referres to the end of the world chap. 3. ver 7. but not as approaching or conceived by any to approach But the other passages of the coming of the day of the Lord as a thief and the like belong all to that judgment on the Jewes expressed in like phrases by Christ Mat. 24. and by the Apostles in their Epistles and not to the day of universal doom or destruction of the whole world see chap. 3. Note d. Having thus answered the pretensions against the Author of this Epistle it remains that we inquire of the time of writing it which by c. 1. 14. may justly be concluded to have been a little before his death and that in the time of his last danger before his Martyrdome from the evident approach whereof or revelation concerning it he affirms himself to know that the time of his putting off this his tabernacle that is his death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very suddainly to come very near at hand That Peter and Paul from several parts of their travails came to Rome about the twelfth of Nero to defend and comfort and confirm the Church that was persecuted there hath been reasonably concluded by Chronologers And in this year Anno Chr. 67. about the beginning of October they are both thought to be cast into prison and soon after put to death And then this is the most probable time for the writing this Epistle which being so near the warre on which followed the destruction of the Jewes it is evident what occasioned the writing of this Epistle and S. Jude's which being on the same subject must be dated about the same time viz. the confirming the persecuted afflicted Christians in their expectation of that deliverance which they should now shortly meet with by the destruction of their persecuters The certainty of which he declares as also the reasons of its being thus long delayed and the undiscerniblenesse when it comes fortifying them also against the infusions of the Gnosticks who took advantage of the continuing of their persecutions so long and much solicited and assalted the constancy of the afflicted Christians of whom he therefore warns them and that by foretelling that they should be soon destroyed also and all that were corrupted by them CHAP. I. 1. SImon Peter a servant and an Apostle of Jesus Christ to them that have obtained like precious faith with us through the righteousnesse of God and our Savour Jesus Christ Paraphrase 1. Simon by Christ whose disciple I was surnamed Peter and by him after with others sent by commission to preach the Gospel to all the Jews wherever they are dispersed see 1 Pet. 1. 1. which have received the faith of Christ and in that respect are as valuable in Gods sight as we the Apostles of Christ that faith I say whose object is the righteousnesse of Christ our God and Saviour either as that signifies his way of justifying men now under the Gospel see note on Rom. 1. b. or as it may note his fidelity and justice in performing what he hath promised us in the Gospel 2. Grace and peace be multiplied unto you through the knowledge of God and of Jesus our Lord Paraphrase 2. I salute you and wish you all that felicity which I promise my self you will enjoy by the receiving of the faith and by your experience and evidence of God's goodnesse and faithfulnesse to you in Jesus Christ 3. According as his divine power hath given unto us all things that pertain unto life and godlinesse through the knowledge of him that hath called us to glory and note a vertue Paraphrase 3. According as he of his goodnesse and by exercise of his controlling omnipotent power hath afforded us all things that pertain to felicity hereafter or to piety here by means of our faith and profession or acknowledgment of Christ who hath revealed himself unto us and called us into his school by most convincing arguments of his authority and mission from heaven first by that glorious act of the holy Ghost's descending upon him and the angel saying from God This is my beloved son in whom I am well pleased For that that is the meaning of the word Glory see note on Mat. 3. k. Rom. 9. c. secondly by his miracles which he did among men here and by his Apostles ever since 4. Whereby are given unto us exceeding great and precious promises that by these you might be partakers of the divine nature having escaped the note b corruption that is in the world through lust Paraphrase 4. By which two as evidences and engagements of the truth of them huge promises have been made over to us of a most glorious and valuable nature on purpose to allure and attract you to all divine purity by receiving the faith of Christ and forsaking that abominable course of unnatural lusts and other like sins which through the sect of the Gnosticks is now become so common and ordinary among the professors of Christianity see note on c. 2. a. 5. And besides this giving all diligence add to your faith vertue and to vertue note c knowledge Paraphrase 5. In respect of whom it i◠necessary that you be very
person moreover supposed to arrogate to her self that which Jezabel did not the honour and title of a Prophetesse that is pretending to divinity and revelation from God a deep mysterious understanding of Scripture and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 depths of God 1 Cor. 2. 10. beyond all others and from thence grounding the particular matters of this heresie though they were indeed but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 depths of Satan v. 24. and calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge as pretending all the followers of this heresie to be prime special Christians of great perfection for to such onely is that title applied by Clemens Alexand. 'T is true indeed that Epiphanius and out of him others referres this title of Jezabel to those women-hereticks which followed Montanus and took upon them to be Prophetesses about Commodus's reign Priscilla Maximilla and Quintilla under the pretence of Revelations spreading many monstrous heresies of Montanius's being the Paraclete which saith he were in this Church of Thyatira not long after S. John's time But because the Text referres to the known doctrine and particularly the uncleannesse of the Gnosticks and because the heresie of the Montanists was not a licentious heresie but rather of too much strictnesse and thereby seduced Tertullian to it and lastly because Helena that went along with Simon Magus was a woman more capable of this title therefore I cannot adhere to that interpretation But without defining that which is somewhat obscure what City this of Thyatira was one of that name being placed by Strabo in Mysia another by Stephanus in Lydia another by Pliny in Ionia who also mentions a whole Island of that name I shall rather interpret the heresie which is here said to be permitted in that Church of that known unclean sink of men the Gnosticks described v. 14. in the same manner as here that so over-run Asia then leave it to any more uncertain subject to be applied to V. 26. Unto the end What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end may appear not onely by what hath been oft said of it that it notes the end of the Jewes Commonwealth see Mat. 24. Note c. d. but by the parallel phrase that here goes before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until the time wherein I shall come For that the coming of Christ notes that notable destruction of his enemies the Jewish crucifiers of Christ and persecuters of Christians hath been often shew'd see Mat. 24. b. By comparing of these two phrases together the sense of this whole passage will be discoverable To those in this Church of Thyatira and the other cities under this Metropolis which had not fallen off to the Gnostick-heresie he gives no other counsel for the present till this time come of destroying the Jewish persecuters and Judaizing Gnosticks but that they continue as they are do as they do hold fast what they have already ver 25. And he that shall do so that is continue thus constant against all temptations of either sort the offer of immunity from persecutions on one side and the carnalities on the other and so overcome and keep Christ's works keep fast to the Faith till that long expected period here is an honourable promise made to him as the reward of this his constancy and perseverance When that end comes and Gnosticks and Jews be destroyed and so peace and purity restored to the Church then these constant Christians shall be employed by Christ to propagate the Gospel to those who have not yet received it and this is express'd by Christ's giving him power over the Nations even as he received of or from his Father For first it must be observed that those words in the former part of ver 27. taken out of the second Psalm must be read in a parenthesis and so the end of v. 26. and the latter part of v. 27. will connect together thus To him will I give power over the Nations even as I received that is as I received from my Father What this signifies is apparent from John 20. 21. As my Father sent me so send I you The same commission that Christ had from his Father he gives to his twelve Apostles that is authority to govern the Church after him This authority is here the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power And as the Apostles had this power for their time and some others derivatively from them and those that so derived it may yet be said truly though not immediately to have received it from Christ so here they that are made Bishops in the Church after the Apostles receive this power from Christ and he is truly and properly said to give it them And as the Apostles power and commission was first to plant then to govern Churches so here the power that is promised these persevering Christians of this Church is to preach the Gospel and propagate it farther then it was yet received and having converted then to govern Churches and these being now made up not as before of Jewes dispersed and their Proselytes but of Gentile-Idolaters that should now flock in to the Faith of Christ the converting them and having planted Churches ruling as Bishops among them is that which is here styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power over the Gentiles And then to these are accommodated those words out of the second Psalm And he shall feed them so the Septuagint reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feed from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pavit as a pastor feeds his flock though now the Hebrew copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall break from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fregit with a rod of iron as the Potters vessels are broken that is shall begin with the exercise of Regal in stead of Pastoral power bring some to repentance and then destroy the rest and by conjoyning of these two means both the instruments of his power the one of his spiritual power in subduing souls to the faith the other of his secular power in acting vengeance on the rebellious and obdurate expulse heathenisme and plant Christianity in the place For it must be remembred first what is the ground of this figurative expression feed with a rod of iron viz. an elegant variation from the custome of Pastors they feed their sheep and need no more then a rod or staffe to manage their whole flock but the pastor that comes to feed any heathen nation with the spiritual food of the pure word of God must come with aids of power strike their hearts and powerfully convince them of sin bring them to contrition and really destroy those that will not by the preaching of the Gospel be thus convinced This is to feed them with a Scepter an iron rod an exercise of Regal rather then pastoral power a powerful work first of grace and then of vengeance both necessary to reduce an heathen nation to Christianity And secondly that
b is by Suidas and the Scholiast of Aristophanes written with l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so in Hesychius from whom Phavorinus ordinarily borrowes for so sure should it be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so this being the only place cited by Phavorinus and from him or with him observed by others 't is more possible that it was but a conjecture of that Grammarian and so of no more authority then such And therefore the proverbial speech among the Hebrews foremention'd the using of which was not extraordinary with Christ see Note on c. 10. i. to him probably unknown but to us made clear by their writings may remove all that difficulty the not discerning of which put him upon that bolder interpretation Mean while the application of that Proverb to the rich mans turning Christian or entring blisse is no farther to be extended then to signifie the greatnesse of the distance and so of the change or passage from one of these states to the other the rich mans trusts and joyes and confidences being so contrary to the Christians and so perfectly irreconcileable with them This is so farre affirm'd by Plato 5. de Leg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is impossible to be exceeding good and exceeding rich that Celsus the heathen enemy of Christ and Christians saith that this speech of Christs was but a corrupting of that speech of Platos See Orig. cont Cels l. 6. p. 294. V. 28. Regeneration The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly a new or second state 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Grammarians 'T is used among the Pythagoreans for the return of the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when that soul which was once in him that is dead comes back to life again in another body In sacred Writers 't is used agreeably for the resurrection whether that of the future being of body and soul or that which Christ is pleased to make preparative to it the spiritual proselytisme express'd by that phrase Tit. 3. 5. the change and renovation of the soul and affections in this life and as a token and signe of that work of Christs it is used for Baptisme that being born of water and the Holy Ghost Joh. 3. And so hath Phavorinus observed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is set to signifie Holy baptisme see Note on Mat. 3. a. and Joh. 3. a. Farther yet and by the same Analogie it may signifie that second or new state that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Isaiah that age to come that is the state of the Church under Christ or his spiritual kingdome beginning at the Resurrection of Christ and this either in respect of the beginning of it Christs Resurrection which is fitly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new birth of Christ or else in regard that all other things that is the generall disposall of all things in the Church are become new 2 Cor. 5. 27. the Gentiles received into the Church the Jewish Priesthood and ceremonies abolished c. If this last sense be here made use of then it will be most agreeable to the ordinary punctation of our printed Copies which set a comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye that have followed me and another again after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the regeneration severing the latter from the former and joyning it so with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye shall also sit c. that what is betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. when the son of man shall sit on the throne of his glory shall be as in a Parenthesis to explicate what is meant by that time and what that in the regeneration signifies viz. when Christ shall be gone to heaven and all power in the Church solemnly enstated on him At which time they shall be placed in authority next unto him as the four and twenty Elders Rev. 4. 4. are next to him that sits in the midst upon the throne And thus that which is in these words here proposed to Peter and the rest of the Disciples by way of reward for following him will be exactly proportionable to that other promise in the same kind made to them in the person of S. Peter c. 16. 19. For the giving the keyes there was the enstating on them a power in the Church to which they were to succeed under and after him upon his Ascension which very thing is clearly express'd by sitting on seats and judging the twelve tribes The expression being taken from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or chief of the tribes among the Jewes who had a dignity inferior but in that circuit next to the Regall to which Christ was by his Ascension enthroned What this dignity and power was to be is discernible both by that place of the donation of the keyes and more particularly by that which c. 20. is added upon this very occasion There the sons of Zebedee or their Mother in their behalf having on this present promise of Christ built an expectation of some earthly greatnesse particularly of that so familiar among them of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chief of the tribes thereupon they petition that they in the dispensing of these dignities among the Twelve might have the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Judah and Joseph among the Jews the praeeminence above the rest of the Twelve whereupon Christ disabuses her and shewes them that they were no kind of secular advantages or such as would be very desirable to them which were likely to come in to them by this meanes see Power of keyes c. 5. § 13. c. By which answer of Christ to the Disciples reflecting on the dignity and office of Judge here mention'd it is in some degree evident what S. Augustine affirmeth that the judicature here spoken of is that in the Church of Christ Yet because it is by S. Paul also affirmed of the Saints that they shall judge the world 1 Cor. 6. 2. and because in S. Luke c. 22. 29. there is joyned herewith the eating and drinking at his table in his kingdome and because Mar. 10. 30. which is parallel to this beside the reward in this time this world there is mention of the world to come also and everlasting life therefore it will be most safe to interpret this judging here of the Apostles power in the Church of Christ yet so as may not exclude that future dignity also V. 29. Hundred-fold There is a saying in the Alcoran very agreeable to this Quiopes suas erogant in via Dei similes sunt grano quod septem spicas germinavit They that lay out their riches in the way of God are like a grain of corn which hath shot out seven stalks Now supposing every of those stalks or eares to have ten corns in it that will be the seventy-fold spoken of Mat. 13. But supposing fourteen or fifteen in each as in the most fruitful places and yeares it is then it amounts
〈◊〉 〈◊〉 〈◊〉 Lu. 19. 11 a kind of Expletive or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abundance say Grammarians and then would be all one with his weeping bitterly in the other Evangelist But the two latter will be lesse probable if it be mark'd that there is a comma betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas eitheir of those senses requires the connecting of these together and the advantage that the last hath by agreeing with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in S. Matthew is again lost by that which is observed of this Evangelist that being S. Peters Scribe he doth as a true penitent would doe set out his sinne of denying Christ with more aggravations then any of the Evangelists and only mentions the repentance but more slightly then the rest As for the first that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is but affirmed by Casaubon but not proved by any Grammarian or Glossary and therefore though proper enough to the place will be of lesse authority and besides this thinking on it seems to have been contained before in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peters remembring Christs saying Lesse probable then any of these I conceive that of Claudius Salmasius to be that it should signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 operto capite putting on his hat covering his head To these I might adde another conjecture that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being sometimes rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that ordinarily signifying to fall down to prostrate himselfe and that as an argument and expression of sorrow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may possibly signifie casting himselfe down prostrating himselfe But that which seems to me lest forced and most proper to the passages set down by the other Evangelists and back'd by the judgment of learned ancient Grammareans is this that it should signifie looking on Christ casting his eyes upon him he wept In S. Luke c. 22. 61. 't is said in this point of time here set down by S. Mark that Jesus turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and look'd upon Peter And his doing any thing upon that look of Christs as it followes there he remembred c. in an infallible argument that S. Peter look'd upon him also seeing him look and that he did so and thereupon wept is the summe of this interpretation And for authority to confirme it 't is Phavorinus's glosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifies to look upon any man CHAP. XV. 1. AND straightway in the morning the chief priests held a consultation with the Elders and Scribes and the whole councell and bound Jesus and carried him away and delivered him to Pilate Paraphrase 1. the chief priests elders and scribes that is the whole Sanhedrim having sate in consultation and resolved that he was to be put to death Mat. 27. 1. 2. And Pilate asked him Art thou King of the Jewes And he answering said unto him Thou saiest it Paraphrase 2. I am 3. And the chief priest accused him of many things but he answered nothing 4. And Pilate asked him again saying Answerest thou nothing Behold how many things they witnesse against thee 5. But Jesus yet answered nothing so that Pilate marvelled 6. Now at the feast he released unto them one prisoner whomsoever they desired Paraphrase 6. It was the custome for him to loose to the Jewes by way of gratification some one prisoner whomsoever the multitude of them should demand v. 8. 7. And there was one named Barabbas which lay bound with them that had made insurrection with him who had committed murther in the insurrection Paraphrase 7. that together with his complices was in prison for having made an insurrection and this man had also 8. And the multitude crying aloud began to desire him to doe as he had ever done unto them Paraphrase 8. to release them a prisoner according to custome 9. But Pilate answered them saying Will ye that I release unto you the King of the Jewes 10. For he knew that the chief priests had delivered him for envy 11. But the chief priests moved the people that he should rather release Barabbas unto them 12. And Pilate answered and said again unto them What will ye then that I shall doe unto him whom ye call the King of the Jewes 13. And they cryed out again Crucifie him 14. Then Pilate said unto them Why what evill hath he done And they cryed out the more exceedingly Crucifie him 15. And so Pilate willing to content the people released Barabbas unto them and delivered Jesus when he had scourged him to be crucified Paraphrase 15. in compliance to the importunity and clamours of the Jewes though he thought him absolutely innocent and therefore sent for water to wash his hands of it Mar. 27. 24. and though he had inflicted scourging as a lower punishment to release him from this higher see note on Lu. 23. 16. released Barabbas and gave them their desire delivered Jesus to be crucified 16. And the souldiers led him away into the hall called Praetorium and they call together the whole band Paraphrase 16. took him aside into an inner hall from that where Pilate sate the hall where the Praetor sate in judicature as a retiring room and there they first set the whole band of souldiers to guard him to his execution 17. And they note a clothed him with purple and platted a crowne of thorns and put it about his head 18. And began to salute him Haile King of the Jewes 19. And they smote him on the head with a reed and did spit upon him and bowing their knees worshipped him Paraphrase 17 18 19. Then they attired him and set him out like a mock-king implying that to be the crime for which he was punisht v. 2. puting on him a purple garment and fastening a crown of platted thorns upon his head and in a scoffing manner bowing themselves to him as to a King but withall striking him with a cane and spitting on him 20. And when they had mocked him they took off the purple from him and put his owne clothes on him and led him out to crucifie him 21. And they compell'd one Simon a Cyrenian who passed by coming out of the country the father of Alexander and Rufus to bear his crosse Paraphrase 21. See note on Mat. 5. s 22. And they bring him unto the place Golgotha which is being interpreted The place of a skull Paraphrase 22. a place called Golgotha that is a place called a skull Lu. 23. 33. 23. And they gave him to drink wine mingled with myrrhe but he received it not Paraphrase 23. See note on Mat. 27. 34. f. 24. And when they had crucified him they parted his garments casting lots upon them what every one should take 25. And it was the third houre and they crucified him Paraphrase 25. And betwixt the third and the sixth houre Joh.
and the ruine of the house was great Paraphrase 49. But he that sinketh not down my precepts into his heart Annotations on Chap. VI. V. 1. Second Sabbath after the first This phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been matter of trouble to Interpreters The most probable conjecture concerning it is that of the learned H. Grotius which I shall thus explain and confirme When any of the solemn yearly feasts fell on the Sabbath day that Sabbath had a speciall extraordinary respect attributed to it and was called sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great Sabbath and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great day of Sabbath Jo. 19. 31. Now three of these feasts there were the Passover Pentecost and the feast of Tabernacles Of these feasts some dayes there were dayes of holy assemblies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein the assemblies were called together as the first day of unleavened bread Lev. 23. 7. and the seventh day of it v. 8. the day of Pentecost Lev. 23. 21. the first of the feast of Tabernacles Lev. 23. 35. and the eighth v. 36. And these being dayes of rest as 't is appointed in every of those places were a kind of Sabbaths and distinguish'd from the other dayes of the feast and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great day Is 1. 13. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great day of the feast Jo 7. 37. And accordingly Tertullian cont Marcion l. 5. speaking of the observation of dayes mentions jejunia dies magnos Fasts and great dayes But when any of these great dayes fell on the Sabbath too then that was not only a great day but a great Sabbath Now this great Sabbath was called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prime or first Sabbath as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one and consequently three of these prime or great or first Sabbaths there were 1. When the Passover that is either of the great dayes of that feast but especially the first fell on a Sabbath and 2 ly when the day of Pentecost and 3 ly when the great day of the feast of Tabernacles fell on a Sabbath day and these prime or great Sabbaths were thus distinguish'd one from another The first of them call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first prime Sabbath i. e. when the first day of the feast of Passover fell upon a Sabbath day The second of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second prime Sabbath that is the day of Pentecost falling on a Sabbath The third of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third prime Sabbath that is the great â—ay of the feast of Tabernacles falling on a Sabbath of which Josephus saith that 't is then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sabbath most adored or reverenced By all this appears that by this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant on the day of Pentecost falling on a Sabbath at that time That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be all one as if it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appears to be according to Analogy by the like use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used frequently by Josephus not as 't is conceived for the tithe of tithes payed by the Levites to the Priests but the second tithing which was sold and the price carried up to Jerusalem and spent in festivity there Tob. 1. 7. which in Tobit is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in two words the second tithing V. 12. Praier 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an oratory a place where men are wont to pray and so seems to be used in some places of the Scripture especially in S. Lukes writings So Acts 16. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syriack read ubi conspiciebatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where a house of prayer was seen a praying place by a river side as here on a mountain such an one there was in Mispah 1. Mac. 3. 46. where upon occasion of the victory gotten by Joshua in that place Jos 11. 3 8. they were wont to meet to pray and to deliberate on any great affair and there was an Altar built by Joshua and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an house of prayer or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an house consecrate for prayers which prayers and consecration being both made unto God it is very agreeable that those places so consecrated to him should be called as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oratories or praying houses of God Of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we find frequent mention in Josephus in his own life the people convened in a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they call it a house of prayer ample and capacious of great multitudes and speaking of Tiberias I found the people convened in a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Epiphan t. 2. l. 3. c. 80. There were ancient places of prayer both among the Jewes without the city and among the Samaritans as we find saith he in the Acts of the Apostles Such a place there is in Sichem which is now called Neapolis without the city in a plain region And some such place it may seem to be wherein Jesus coutinued all night in this verse V. 13. Apostles The title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostles which is here by Christ said to be given to the Twelve is a name of power and dignity and authority in the Church and how it doth signifie so will deserve to be explained That the Government of the Church of God was now setled on the son of man upon earth that is upon Christ incarnate had been foretold Is 9. 6. the Government shall be upon his shoulders and Is 61. 1. the spirit of the Lord God is upon me because the Lord hath anointed me to preach good tidings c. he hath sent me to bind up c. to proclaim the acceptable year of the Lord c. see Lu. 4. 18 21. In which place as the Anointing and the Spirit of the Lord being upon him so the sending is a setling the Government upon him And the sending is a solemn word noting a Diploma or Commission sealed to him as it were by God in heaven by the Spirits descending on him Mat. 3. 17. and that supplyed the place of the solemn unction the ceremony of advancing to any office which is therefore paraphrased by the Chaldee by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exaltation which was now out of fashion under the second Temple and was to be supplied by Gods testimony from Heaven as to Christ it was and is accordingly styled Gods anointing him with the holy Ghost Acts 10. 38. and simply Gods anointing Acts 4. 27. Hence it is that Christ is said to be sent by his Father Joh. 20. 21. to have power on earth to forgive sins Mat. 9. 6. to have all power in heaven and earth delivered to him Mat. 28. 18. to be the teacher and Lord of his Church or Disciples Joh. 13. 1. and as the High Priest of our profession so 〈◊〉 〈◊〉 〈◊〉 〈◊〉
himself in that regall illustrious manner upon them and so likewise that all other inferior Christians were and are to imploy their diligence and industry according to their talents to bring in some encrease unto God 14. But his citizens hated him and sent a messenger after him saying We will not have this man to reign over us Paraphrase 14. Now the reason of his journey to that far countrey v. 12. was because those his countrey-men over whom he was to reign and was now only gone to be installed or inthroned in his right set themselves contumaciously against him and disclaimed having him for their king noting the Jewes standing out against the faith as 't was after his resurrection preacht to them by the Apostles see note on Mat. 24. b. 15. And it came to passe that when he was returned having received the kingdome then he commanded these servants to be called unto him to whom he had given the money that he might know how much every man had gained by trading Paraphrase 15. And when he came back again after his instalment to exercise his regall office among them he first examined his servants what increase they had made noting the fruit that had come in the harvest or number of converts by the preaching of the Apostles over all Jewry 16. Then came the first saying Lord thy pound hath gained ten pounds 17. And he said unto him Well thou good servant because thou hast been faithfull in a very little have thou authority over ten cities Paraphrase 17. improved these earthly commodities see Lu. 16. 10. thou shalt be more highly preferr'd noting the reward of the Apostles labour in preaching the Gospel 1. governing in the Churches which they had planted then reigning with Christ enjoying an higher degree of glory as they had laboured more abundantly 18. And the second came saying Lord thy pound hath gained five pounds 19. And he said likewise unto him Be thou also over five cities Paraphrase 18 19. And the second having imploy'd his time well but not so well was also rewarded proportionably 20. And another came saying Lord behold here is thy pound which I have kept laid up in a napkin 21. For I feared thee because thou art an austere man thou takest up that thou laidst not down and reapest that thou didst not sow Paraphrase 20 21. But a third out of a pretence of extraordinary fear of displeasing in stead of imploying laid up his talent made no kinde of use of the abilities that God had given him lay idle without ever endevouring to doe any thing that might bring in any glory to God And his sloth being the chief cause of his doing thus made him either really or to excuse his sloth pretendedly look upon it as a piece of austerity and rigidnesse in the Master in Christ to exact any fruit any increase of his talents 22. And he saith unto him Out of thine owne mouth will I judge thee thou wicked servant Thou knewest that I was an austere man taking up that I laid not down and reaping what I did not sow Paraphrase 22. But this was farre from an excuse of his unprofitablenesse 't was rather an aggravation of it and an acknowledgment that would bear witnesse against him and condemn him make his slothfulnesse and unprofitablenesse appear to be a sinne against conscience in him 23. Wherefore then gavest thou not my money into the bank that at my coming I might have required mine own with usury Paraphrase 23. For upon this acknowledgment saith the Master what possible reason can be given why thou shouldst not put my money into a bank amongst the merchants that it might have yeilded me some encrease at my return 24 And he said unto them that stood by Take from him the pound and give it to him that hath ten pounds Paraphrase 24. The more unprofitable this man hath been the fitter 't will be to encrease the reward of him that hath been diligent and successfull 25. And they said unto him Lord he hath ten pounds 26. For I say unto you Unto every one that hath shall be given and from him that hath not even that he hath shall be taken away from him Paraphrase 25 26. And though that was conceived unequall by some because he had such plenty already yet the King adhered to his sentence upon this ground of his dealing with his servants by way of distributive justice which consists not in giving to all equall portions but most to them that have done him most diligent faithfull service and mulcting and punishing the unfaithfull and idle person 27. But those mine enemies that would not that I should reign over them bring hither and slay them before me Paraphrase 27. But those countreymen of his whose king by right he was which when he was gone to be installed in the kingdome sent him that contumacious answer v. 14. noting the Jewes that would not submit to him upon the Apostles preaching the Gospel after the resurrection being now instated in his throne he presently commanded to be put to the sword executed as so many rebels The fate that soon befell the Jewes after his inauguration in his kingdome that is his going to heaven 28. And when he had thus spoken he went before ascending up to Jerusalem 29. And it came to passe when he was come nigh to Bethphage and Bethany at the mount called the mount of Olives he sent two disciples Paraphrase 29. Mat. 21. 1. 30. Saying Goe ye into the village over against you in which at your entring ye shall find a colt tied whereon yet never man sate loose him and bring him hither Paraphrase 30. an asse tied and a foal with her which was not yet backt take the foal 31. And if any man ask you Why doe ye loose him Thus ye shall say unto him Because the Lord hath need of him 32. And they that were sent went their way and found even as he had said unto them 33. And as they were loosing the colt the owners thereof said unto them Why loose ye the colt 34. And they said the Lord hath need of him 35. And they brought him to Jesus And they cast their garments upon the colt and set Jesus thereon Paraphrase 35. Mat. 21. 9. 36. And as he went they spread their clothes in the way 37. And when he was come nigh even now at the descent of the mount of Olives the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen Paraphrase 37. all his followers that believed and attended him 38. Saying Blessed be the king that cometh in the name of the Lord peace in heaven and glory in the highest Paraphrase 38. Hosanna or Save now Mat. 21. a. we acknowledge thee to be our king so long expected the Messias see note on Mat. 11. a. and Mar. 11. 9. God in heaven send all prosperity on this thy kingdome And
Peter and the rest of the Apostles that were present beseeching their directions what to doe in this case 38. Then Peter said unto them Repent and be baptized every one of you in the name of Jesus Christ for the remission of sinnes and ye shall receive the note d gift of the holy Ghost Paraphrase 38. And Peter answered them that there was now but one possible way left and that was with true contrition and acknowledgement of their sinne to hasten out of this infidelity and with a sincere and thorough change to come as proselytes to Christ and enter upon Christian profession with a vow of never falling off from it and so to receive baptisme from the Apostles that sacrament wherein Christ enabled them to bestow or convey from him remission of sinnes to all true penitents farther promising them that they should be made partakers of the holy Ghost also and of those gifts which by the descent of the Spirit were powr'd out on the Church and some among them of those miraculous powers which they now saw and admired in the Apostles see c. 4. 31. and note on c. 6. c. 39. For the promise is unto you and to your children and to all that are afarre off even as many as the Lord our God shall call Paraphrase 39. For to you saith he the benefit of that promise appertains if you will lay hold on it and indeed primarily to you Jewes this promise of the holy Ghost was made on purpose for this that by our preaching to you ye might be converted and convinced of the vilenesse of what you have done and upon repentance be received into mercy and receive absolution from us as the deputies and proxies of Christ which is gone And as the advantage hereof belongs primarily to you to whom our first addresse was to be made so in the next place upon your rejecting it it must be extended to the rest of the world to all the Gentiles which shall obey and come in to Christ at his call or upon our preaching to them 40. And with many other words did he testifie and exhort saying Save your selves from this untoward generation Paraphrase 40. And many other discourses he made to them all to this effect conjuring and hastening them with all speed to get as the Angel did Lot out of Sodome Gen. 19. 17. out of this state of high provoking infidelity wherein the multitude of Jewes were engaged 41. Then they that gladly received his word were baptized and the same day there were added unto them about three thousand soules Paraphrase 41. And all that were really affected by what he said came and renounced their former courses and approved the sincerity of their change and received baptisme and that day about 3000 men were converted to Christianity 42. And they continued stedfastly in the Apostles doctrine and note e fellowship and in breaking of bread and in prayers Paraphrase 42. And all that were so continued assiduous in hearing the Apostles teach and in bringing their goods liberally for the use of them that wanted v. 45. and in eating the Lords Supper and praying together 43. And fear came upon every soul and many wonders and signes were done by the Apostles Paraphrase 43. And a generall astonishment surprized men to see first those strange operations of the holy Ghost v. 4. a consequent of which was this wonderfull accession of converts v. 41. And withall the Apostles did many miracles of very different sorts some of cures and some of exemplary severities and thereby came to have a very great authority among all that heard it ch 5. 5. 44. And all that believed were together and had all things common 45. And sold their possessions and goods and parted them to all men as every man had need Paraphrase 44 45. And all that received the faith assembled together for the service of God observed constant times of publick prayers and receiving the sacrament of the Lords supper see note on ch 1. e. the richer communicated their goods to the poorer as freely as if they had been theirs 46. And they continued daily with one accord in the Temple and breaking bread from house to house did eat their meat with gladnesse and †singlenesse of heart Paraphrase 46. And they daily assembled in the Temple and received the Lords supper in some of those upper rooms see note on ch 1. d. and eat together in a most pious charitable manner with great cheerfulnesse and cordiall sincere bounty and liberality 47. Praising God and note f having * favour with all the people And the Lord added to the Church daily †such as should be saved Paraphrase 47. Blessing the name of God and exercising works of mercy to all that wanted and God daily moved the hearts of some or other to come in to this number gave the Apostles a fruitfull harvest every day brought them in some that obeyed the exhortation given them ver 40. repented and got out of the actions and wicked lives of that crooked generation and betook themselves to the obedience of Christ see note on Lu. 13. 23. b. Annotations on Chap. II. V. 1. Fully come The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is all one with the simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in other places And that is taken in a peculiar notion when 't is applied to times signifying that such a time is come So Gen. 25. 24. when her daies to be delivered were fulfilled that is when her time of child-birth was come For which the Evangelist reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The time of her bringing forth was filled Lu. 1. 57. So Gen. 29. 21. My daies are fulfilled that is the time agreed upon for my taking her to marriage is now come So Mar. 11. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the time is fulfilled that is now is that due season come the criticall point wherein if they repent not they shall perish So Lu. 21. 24. Jerusalem shall be trodden down by the Gentiles untill the times of the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be fulfilled that is till the peculiar season concerning the Gentiles see the place doe come And this very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so used Lu. 9. 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the daies were fulfilled that is were come of his being taken up Accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is no more then when the day of Pentecost was come or upon that day V. 17. Last daies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last daies doe in that place of Joel literally signifie the last daies of the Jewes immediately preceding their destruction called there the great and teâ—â—ible day of the Lord And accordingly the last daies have among the Jews proverbially signified the daies of the Messias which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last daies and both these notions are very reconcilable For as the coming of the Messias signifies beside the coming of him in the
farewell of you 26. Wherefore I take you to record this day that I am pure from the blood of all men Paraphrase 26. And to that end I proclaim to you all that I am guiltlesse of that ruine that will I foresee befall those that do not keep close to Christ having done my best to prevent it 27. For I have not shunned to declare unto you all the counsell of God Paraphrase 27. For I have fully communicated to you the whole Christian doctrine which may serve you as an antiâ—ote against all the heresies which are likely to break in among you v. 29. 28. Take heed therefore unto your selves and to all the flock over the which the holy Ghost note c hath made you overseers to feed the Church of God which he hath purchased with his own blood Paraphrase 28. Wherefore ye that are Bishops or Governours of the severall Churches of Asia Revel 1. 11. see note on Phil. 1. 6 and who were designed to that office by the appointment of God himself look to your selves and to the Churches committed to your trust to rule and order all the faithfull Christians under you those whom that Christ might gain to himself he laid down his own life to purchase them 29. For I know this that after my departing shall grievous wolves enter in among you not sparing the flock Paraphrase 29. For 't is certain that when I am gone you will soon be solicited with false teachers seducing the faithfull and doing great mischief 30. Also of your own selves shall men arise speaking perverse things to draw away disciples after them Paraphrase 30. And some of your own Churches shall vent pernicious false doctrines to make divisions and factions and get followers 31. Therefore watch and remember that by the space of three years I ceased not to warn every one night and day with tears Paraphrase 31. Be ye carefull therefore remembring how much sorrow and tears it hath cost me to forewarn you of these things beforehand 32. And now brethren I commend you to God and to the word of his grace which is able to build you up and to give you an inheritance among all them which are sanctified Paraphrase 32. And now I recommend you to God and the Gospel see note on Heb. 13. d. which if adhered to will be able to instruct and perfect you and to bring you to the blisse of Saints 33. I have coveted no mans silver or gold or apparell Paraphrase 33. I have not endevoured to make any worldly advantage by my preaching 34. Yeâ— you your selves know that these hands have ministred unto my necessities and to them that are with me Paraphrase 34. But you can witnesse for me that I have by working at my trade of making tents maintained my self and those that are with me 35. I have shewed you all things how that so labouring you ought to support the weak and to remember the words of the Lord Jesus how he said It is more blessed to give then to receive Paraphrase 35. I have as by words so by actions also demonstrated to you how that such as ye that is Bishops and Governours of the Church are to take care of the sick and poor see 1 Cor. 12. and rather indevour by paines taking to enable your selves to relieve others then to be chargeable or burthensome to others according to that saying of Christ not recorded in the Gospels That 't is a blessed and an heroicall thing to give to others out of a mans own earnings and this infinitely more blessed and better becoming a Christian then to be relieved by others 36. And when he had thus spoken he kneeled down and prayed with them all 37. And they all wept sore and fell on Pauls neck and kissed him 38. Sorrowing most of all for the words which he spake that they should see his face no more And they accompanied him to the ship Annotations on Chap. XX. V. 13. Assos Strabo maketh this Assos a city of Aeolis l. 15. p. 735. and so saith he doth Hellanicus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 13. p. 610. And so saith Stephanus Byzantius doth Alexander Cornelius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alexander Cornelius saith that Assos is in Mysia For what is there Mysia is all one with Aeolis in other writers for of Mysia saith Pomponius Mela Ex quo ab Aeoliis incoli coepit Aeolis facta From the time that it was inhabited by the Aeolians it was called Aeolis and Pliny Aeolis proxima est quondam Mysia appellata Aeolis sometime called Mysia This Assos is by Strabo reckoned as the first principal sea-town of Mysia going from Lectum to Caeicus over against Lesbus and Adramyttium mentioned here c. 27. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strabo Geogr. l. 13. p. 581. V. 22. Bound in the Spirit What bound in Spirit signifies may perhaps be judged by the like phrase poor in Spirit Mat. 5. 2. That signifies him which though he be not actually poor yet is prepared to bear poverty contentedly And so Paul resolving to venture the hazard of imprisonment here by going up to Jerusalem whither if he goe he knowes and the Spirit of God tells him v. 23. it will befall him may be said to be bound in Spirit But it may also be interpâ—eted onely of his presaging and foreseeing his bonds which being revealed by the Spirit of God to others of him and probably immediately to him also he may be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bound in the Spirit in that respect Nay 't is possible it may signifie no more than resolved and so bound in spirit or full purpose of mind as ch 19. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he purposed in spirit but this more unmoveable than that See ch 21. 12 13. V. 21. Hath made you overseers What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put or set or appointed importeth here is somewhat uncertain It may signifie theiâ— Ordination to the Episcopal office attributed to the holy Ghost as to the Originall by whose descent upon the Apostles they were authorized to communicate this authority to give Commissions to others who were to succeed them in the dâ—gnity and office of Governing of Churches But it may also signifie the act of designation election nomination to this dignity which at that time was done by the special Revelat on of God and so might properly be attributed to the holy Ghost So of Mathias it appears that he was designed by lot and chosen by God to succeed Judas in his office Act. 1. 24. So c. 13. 2. the holy Ghost said Separate me Saul and Barnabas for the work c. So Timothy the Bishop of Ephesus is said to be advanced to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by prophecy by particular Revelation of which S. Chrysostomâ— saith that as the Priests antiently were made by Prophecy so Timothy was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the suffrage of God chosen to his office 〈◊〉
III. V. 15. He shall suffer losse Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here it may first be enquired whether it belong to the man or to his work both immediatly precedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if any mans work That which inclines it to signifie the work is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that followes but himself shall be saved which seems to oppose himself to his work that the one shall be lost but the other saved But this is well enough avoided by setting the opposition betwixt the saving of him and the burning of his work precedent to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then the consideration of that as it answers the former probability so it inclines more strongly to render it the other way that the man not the work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be mulcted For that this word signifies not to be lost but to suffer losse hath been said Note on Mat. 16. m. Which cannot be here said of the work of which it had before been said it shall be burnt For what is so doth not suffer a mâ—lct or fine or losse which according to all lawes must be salvo contenemento without utter ruine but is lost and utterly destroyed It remains then that it be spoken of the man whether false reacher or any follower of such that takes up any such false doctrine from him and so upon the doctrine of Christ professing still or not denying of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superstructs some false doctrines and erroneous practices And of him it is here said that he shall suffer losse so as the metall that goes into the fire with drosâ—e or embasement mix'd with it is separated from all that mixture and comes out a great deal lesse then it went in loseth all that drosse in that triall of fire Now how this is to be particularly understood of this superstructure of hay or stubble here must be collected from the consideration of the day which is here mention'd ver 13. that it shall declare or reveal That the word Day in all languages signifies judgment and that the day Emphatically or the day of Christ the day of the Lord signified an approaching season of judgment then expected on unbelievers and misbelievers Jewes and Gnosticks all the world over in the Christian plantations see Rom. 13. Note d. and Heb. 10. Note a. And that this is the day or Judgment that is here referred to may appear 1st by the exclusion of all other daies The only two senses that can come in competition are either 1. that it signifie the finall day of judgment or 2. the audience and judicature and sentence of the Apostle when he comes to examine this doctrine For the first that cannot be understood here because the office of the day here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make manifest and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reveale v. 13. And therefore supposing there were such a day of conflagration which they that maintain look on as a purging fire to burn up all the ill works of the Christian and fit him for heaven yet the circumstances of the text here doe not belong to that but to another quality of the fire the trying revealing and discriminating one from another as appears by all the phrases here used Every mans work shall be made manifest the day shall declare it shall be revealed by the fire the fire shall try what kind of work every mans is and if any mans work remain that is abides the triall he shall be rewarded As for that of the Apostles coming to judge and censure it is not probably here meant because these hereticks and their followers did not acknowledge the Apostles power but resisted and rejected them as appears in divers other places and oft layes a necessity on the Apostles to vindicate their authority And 2 dly there is no reason to conceive that the Apostle should call his own sentence by the name of the Fire or speak of giving men rewards v. 14. which are to be expected from God But then 2 dly that it be applied to this of the punishment of God now approaching the Gnosticks will appear not only by the mention of the wood hay stubble built on the foundation which evidently denotes hereticall superstructures and it is known that these were the great hereticks of those times and such as will be sure to perish when fire comes but also by the consequents here to the end of the Chapter which make up the known character of the Gnostickâ— For that consisted specially of two thing 1. their doctrines of Uncleanness 2 dly their arts of worldly wisdome to secure themselves from persecutions by complying with the persecutors And both these are here noted that of Uncleanness v. 16 17. by the defiling the Temple of God that is themselves who as Christians are obliged to be holy but by the Gnostick infusions were in danger of all pollutions and those that were immers'd in them the Apostle fortells that they shall be destroyed by this day him shall God destroy v. 17. And so that of worldly wisdome v. 18. If any man among you seemeth to be wise in this world that is prudent for the saving or securing himself from persecutions and dangers here And of this the Apostle gives warning that this wisdome is the greatest folly and that the contrary thereto is the onely wisdome even for this life the constant adhering to Christ the surest means to deliver him from the dangers which here he fears whereas these wise and prudentlal worldlings are likely to be taken in their own craft v. 19. by their arts of securing to destroy themselves and so will appear vain and ridiculous in all their wise contrivances ver 20. according to that of Christ Mat. 16. 25. he that will save his life shall lose it And therefore the form of advise here used is Let no man deceive himself This practice of the Gnosticks in order to the securing themselves was a great mistake the way to bring all destruction upon them when the day of the Lord the vengeance of Christ upon the crucifyers and persecutors of Christians should come suddenly upon them and sweep away the Gnosticks among them And so the whole passage belonging clearly to these the full importance of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be that they which being not so high in that heresie as to deny the foundation the faith of Christ which many did and are elswhere call'd Apostates and Antichrists and they that denied Christ to be come in the flesh and yet had received some of these Gnostick infusions that particularly of worldly prudence and compliance with the Jewes should contrary to their expectation of gaining by this means suffer losse be in great hazard to be destroyed among them and if they escaped it should be very narrowly the constant faithfull Orthodox Christian being the only one that should be perfectly safe when that
causeth through us thanksgiving to God Paraphrase 11. Having enough to be very liberal at all times which is a most desirable condition and that which brings in thanksgiving and glory to God 12. For the administration of this service not only supplieth the want of the saints but is abundant also by many thanksgivings unto God Paraphrase 12. This charitable and serviceable ministring to and supplying of other mens wants being not only a means to relieve those Christians that are in necessity see note on Mar. 12. b. and so a charity to our brethren but also an invitation and obligation of many mens gratitude unto God and so an occasion if not a speciall act of piety also 13. While by the experiment of this ministration they glorifie God for your professed subjection unto the Gospel of Christ and for your liberall distribution unto them and unto all men Paraphrase 13. Whilst men that see and observe this charity and distribution of yours to the distressed Christians in Judaea blesse and magnifie the name of God first that ye are so ready to believe and obey the Gospel of Christ to confesse Christ by doing what he commands and secondly that by your liberality these poor saints and all others in their sympathy with them doe receive so much benefit from you 14. And by their prayer for you which long after you for the exceeding grace of God in you Paraphrase 14. And lastly they are hereby raised up to pray for you out of that passionate love and affection toward you which the fight of the abundant virtues and graces of God in you doe work in them 15. Thanks be unto God for his unspeakable gift Paraphrase 15. For all this goodnesse of God to you and by you to others his name be ever praised Annotations on Chap. IX V. 8. Make all grace abound There is no way of rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by putting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an Active sense to make abound and that hath been formerly noted to be ordinary in the New Testament see Note on Mar 14. f. The Greek wanting the Hebrew conjugation Hiphil which denotes making to doe a thing and having no way to supply it but by using the Active voice in that sense so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not only signifie Neutrally to abound but also to make any man or thing to abound Of which kind there be innumerable examples And so the making their charity to abound toward them here that is Gods blessing their liberality so that it shall enrich in stead of impoverishing them will be all one with the encreasing the fruits of their righteousnesse v. 10. their righteousnesse there signifying their charity as hath been oft shewn and the plenty consequent to their exercises of that virtue being proportionable to the fruit that comes by sowing the hundred-fold encrease which Christ promises even in this life to those that forsake or part with any thing for his sake and accordingly 't is there joyn'd with multiplying their seed where their acts of charity are figuratively call'd their seed and the blessings consequent thereto the fruits of it CHAP. X. 1. NOw I Paul my self beseech you by the meeknesse and note a gentlenesse of Christ who in presence am base among you but being absent am bold toward you Paraphrase 1. Now I that Paul that am so calumniated by some among you and said by way of reproach to be mild and contemptible when I am personally present with you but when I am absent severe and confident toward you I exhort you by the meeknesse and gentlenesse of Christ which was so remarkable in him and which I shall not be ashamed to imitate be I never so vilified for it And as I exhort you so 2. But I beseech you that I may not be bold when I am present with that confidence wherewith I think to be bold against some which think of us as if we walked according to the flesh Paraphrase 2. I beseech God or you that at my coming I may not have occasion to exercise that severity which I think my self obliged to exercise against some who accuse me for a weak behaviour in my Apostleship as either fearing or flattering of men too mild on one of those grounds 3. For though we walk in the flesh we doe not warre after the flesh Paraphrase 3. For though I am an infirm person obnoxious my self to many afflictions and distresses for which you are apt to despise me yet doe I not exercise my Apostleship in a weak manner or by weak weapons 4. For the note b weapons of our warfare are not carnall but mighty through God to the pulling down of strong holds Paraphrase 4. For the instruments of our Apostleship the censures of the Church are not weak or contemptible but such as have a divine force upon the conscience for the beating down all the fortifications which are raised in us against the power of the Gospel or subduing the most refractary offenders 5. Casting down imaginations and every high thing that exalteth it self against the knowledge of God and bringing into captivity every thought to the obedience of Christ Paraphrase 5. But I use the censures of the Church to bring down all the disputings and reasonings of mens understandings against the Christian doctrine all notions and conceits of vain hereticall men to the acknowledgment and practice of the truth 6. And having in a readinesse to revenge all disobedience when your obedience is fulfilled Paraphrase 6. And truly thus I am resolved when you have made good your obedience reduced your selves to good order and demonstrated that to punish those that remain refractary with severity enough For when the whole Church lies in disobedience those acts of severity are not so fit to be used but when the reformation of the greater part is so conspicuous that it may be prudent to proceed against the refractary then I shall not fail in my duty but inflict these censures as shall be fit 7. Doe ye look on things after the outward appearance if any man trust to himself that he is Christs let him of himself think this again that as he is Christs even so are we Christs Paraphrase 7. Doe you judge so slightly and as the weakest and most passionate men are wont only according to outward appearances If any man out of confidence that he is a speciall favourite of Christs think fit to despise me let him consider and by all those arguments by which he will be able to conclude that he is the Disciple or Apostle of Christ he will be 〈◊〉 to conclude it of me also 8. For though I should boast somewhat more of our authority which the Lord hath given us for edification and not for your destruction I should not be ashamed Paraphrase 8. Nay if I should pretend to some more authority from Christ then hath been given to others all
and are attended in the latter place with shewing all meekâ—esse to all men V. 4. Weapons of our warfare That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weapons of our warfare which are here said not to be weak but mighty to God signifie the censures of the Church may thus appear probable first by the Context where the Apostle speaks of proceeding against offenders which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being bold toward them v. 1 2. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to avenge disobedience v. 6. and this according to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or authority which the Lord had given for edification building them up farther in the faith and all Christian virtue and not for destruction and then he adds a caution to remove a calumny or prejudice that some had against him that his Letters were severe and so he when absent but farre from all severity when he came among them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vile or tame or unconsiderable when he was among them that is that in his absence he threatned censures but when he came would not inflict them which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terrifying by Letters ver 9. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weighty and powerfull letters ver 10. that is severe and terrifying which yet he threatens shall be equall'd by his actions when he comes among them ver 11. And so all along the businesse is of the censures of the Church and so in all reason in this verse also Secondly this will appear by the words themselves for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies confess'dly the Apostles ministery see Note on 1 Tim. 1. f. according to the importance of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is sometimes rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 warfare sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministery so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weapons of warfare are the means to discharge their duty in the ministery Of which nature though there be more Prayer Preaching Catechizing administration of Sacraments Confirmation c. yet the antecedents and consequents here belonging to the businesse of censures must needs incline it to that notion peculiarly Then that these are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carnall signifies that they are not weak for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flesh frequently signifies as here v. 3. though we walk in the flesh that is are weak as men and have no power over you yet as Officers of Christ we are not our ministry is with power and therefore follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but mighty or powerfull through or to God or perhaps exceeding powerfull and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the pulling down of strong holds that is either the pulling down all fortresses that maintain or secure a man in sin or more critically as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies excommunication it self v. 8. and c. 13. 10. and generally in the Canons of the Councels and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong holds will signifie all impenitent obdurate impregnable sinners called v. 15. every high thing that exalts it self against the knowledge of God that is against piety and Christianity And so the plain meaning of the verse will be that the Apostles censures were exceeding powerfull and that power exercised in excommunicating and delivering up to Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may be disciplined 1 Tim. 1. 20. and thereby subduing contumacious offenders According to that of the writer of the Answers ad Orthodoxos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when by clemency offenders are not reformed then excision to the incorrigible is more usefull then clemency Agreeable to which is that of Pletho in his scholia on Zoroaster 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The revengefull furies or devils or punishments doe gripe men to bring them off from sin and set them on vertue V. 12. Make our selves of the number What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly is set down by Budaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to chuse or admit any into any order as in Aristides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they admitted the forrain Gods with the others and in Demosthenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be chosen or admitted into the Senate Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used as in Plato de lâ—g 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejecting some and chusing others Hence Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the participle signifies select or chosen and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give suffrage to himself to take upon him to be some eminent person V. 13. Our measure Of the agones among the Grecians particularly among the Corinthians and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 racing one of them we have formerly spoken Notes on 1 Cor. 9. c. d. e. and so again distinctly of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Note g the white line which bounded or marked out the path or race To this the Apostle here referres making his Apostleship or preaching of the Gospel to be his spirituall exercise or running as it were in a race his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then the province or diocese to which he is by God design'd and sent to preach is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the compasse or stage of ground which by that white line in the race as 't were God hath mark'd out to him to run in and contend and obtain his prize Beyond or out of which line he that runs or pretends to have to doe he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boast without his measure and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overextend himself v. 14. V. 14. Come as farre That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Agonisticall also see Note on Rom. 9. l. and so constantly it signifies coming foremost to the goale or being foremost in the running toward it and so it signifies here preaching the Gospel among the Corinthians before any body else had been there for as it is said 1 Cor. 3. 6. Paul planted that is first brought the Gospel among them V. 16. Another mans line The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that province which some body else hath undertaken the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as before denoting the line by which his race was terminated and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referring to the custome in the stadia forementioned that each of the racers had his path where he was to run chalk'd out to him and if one did step over into the others path he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extend himself or run over his line In reference to this the Apostle here saith that he had some hope that he might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enlarge his course in length as it were by running farther then the goale that was first set him that is goe farther in
for we also are weak in him but we shall live with him by the power of God toward you Paraphrase 4. For as Christ appeared to be a weak and frail man in being crucified but was evidenced to be omnipotent God by his resurrection so I also may appear weak and a meer ordinary man fit to be despised and contemned by you as you look upon me in my self and in respect of the afflictions which have been and are upon me but yet I shall shew that I am an Apostle of Christ armed with commission and power from God which I have already both by preaching and miracles and shall farther by censures upon the contumacious evidence unto and among you 5. Examine your selves whether ye be in the faith prove your own selves know ye not your own selves how that note b Jesus Christ is in you except ye be reprobates Paraphrase 5. Make triall by what you please whether I am not an Apostle of Christ and have planted Christ among you taught you the true faith Have there not been such evidences of my Apostleship c. 12. 12. such assurances of Christs giving me authority of his presence among you in my ministery that you your selves cannot chuse but acknowledge it yes certainly there are if you are not the most senslesse wretched persons in the world the most unfit for God to approve or wink at 6. But I trust that ye shall know that we are not reprobates Paraphrase 6. But whatever you are your selves or whatever ye think of me you shall find I doubt not that I am not disapproved by Christ but abundantly owned by him 7. Now I pray to God that ye doe no evil not that we should appear approved but that ye should doe that which is honest though we be as reprobates Paraphrase 7. Now I pray God to preserve you from every evil way from all corruption or seduction not that I may have occasion to approve my Apostolical power among you by punishing offenders but that you may live like Christians whatsoever opinion you have of me 8. For we can doe nothing against the truth but for the truth Paraphrase 8. For though we have no ability to doe any thing in ease we should set our selves against Christ and his Gospel yet in defence of it we are able to doe somewhat by his assistance and blessing or we have no power or authority to punish those who do not offend or if we do God cooperates not with us in that act Theophylact. 9. For we are glad when we are weak and ye are strong and this also we wish even your perfection Paraphrase 9. And in this sense the weaker we are that is the less severe the less proofs we give of our Apostolical power the better we are pleased and the stronger that is the more innocent and blameless ye keep your selves having no delight in inflicting censures on offenders but much rejoiced to see your innonce and there is nothing that we more desire then that you be made up into such a form or frame which shall be acceptable in Gods sight or that ye live together in communion undivided see note c. no one of you being broken off by excommunication 10. Therefore I write these things being absent lest being present I should use sharpnesse according to the power which the Lord hath given me to edification and not to destruction Paraphrase 10. And that is the reason of my giving you these wholsome warnings before I come that when I come I may not proceed to excision according to the authority given me by Christ but deal with you according to that milder way of instruction not of excommunication which is to take place among contumacious offenders such as I desire not to find you at my coming 11. Finally brethren farewell note c be perfect be of good comfort be of one mind live in peace and the God of love and peace shall be with you Paraphrase 11. And now I take my leave of you beseeching God's blessing upon you and I pray be ye carefull to keep together in the united profession of the fame faith and if there fall out any thing crosse among you support it cheerfully be all mutually kind and peaceable without any divisions or schismes among you And that is the way to have that God who so much values and so strictly commands love and peace among all to be for ever among you by his grace 12. Greet one another with an holy kisse Paraphrase 12. Greet one another from me with all kindnesse see Rom. 16. c. 13. All the saints salute you Paraphrase 13. All the Christians here send you greeting 14. The grace of the Lord Jesus Christ and the love of God and the note d communion of the holy Ghost be with you all Amen Paraphrase 14. bounty or liberal effusion of the graces of Gods sanctifying Spirit The second Epistle to the Corinthians was written from Philippi a city of Macedonia by Titus and Luke Annotations on Chap. XIII V. 1. This is the third time In the method prescribed by Christ to prepare for the censures of the Church Mat. 18. 15. there is a threefold admonition the first by one man alone the injured person if it be a matter of that nature going and reproving him And if that doe not succeed then take with thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 farther or over and above one or two that in the mouth of one or two witnesses every word may be established that is that the thing which thou layest to his charge be so confirmed according to that of Job 8. 17. The testimony of two men is true that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true in the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fit to be credited of sufficient authority in law to be heeded and proceeded upon that by the testimony of these as of witnesses he may be convinced and no longer able to deny the fact as Heb. 6. 16. an oath is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for establishing or confirmation as being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an end of contradicting that is of affirming and denying The thing so establish'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by oath cannot longer be denied or the parties deniall will not stand him in any stead Or secondly that the offendor may by authority of these be induced as the judge is on the accused person Deut. 19. 15. Heb. 10. 28. to give sentence on himself and so think fit to reform what he is admonish'd of Now that this place distinctly referres to this part of discipline this second admonition appears most probable by his reciting of the very words in the iâ—stitution In the mouth of two or three witnesses every word shall be established and proportionable to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I foretold and foretell which notes the first and second admonition And though there precede a 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 16. of judging or condemning Ib. Voluntary humility The notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek translation of the Old Testament for taking delight in any thing hath been mentioned in Note on Mat. 27. g. and may be judged of by these examples not recited there Psal 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his delight is in the Law of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 41. 12. thou favourest or lovest or delightest in me And so being here joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in humility it is most reasonably to be taken and rendered delighting in humility or as S. Hierome explains it superbus fict â humilitate proud of a feigned humility but yet so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in humility may be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let no man condemn you ver 16. so that the construction and full sense will run thus Let no man please himself and condemn or judge you in point of humility and worship of Angels Ib. Intruding The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to enter into to search and spie what is within and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to enquire in Phaverinus by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to seek and goe as far as one can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesychius It signifies to seek or search or prie into that which is secret and hardly to be discovered and so belonging here to the doctrine concerning Angels it is fitly applied because no man hath ever seen them nor can speak upon knowledge concerning those points when Angels are present what they can doe what they have done what use hath been continually made of them by God what hath been wrought by their ministery c. Now of the Gnosticks it is known how great a part of their Theologie was made up of conceits concerning the Angels of which as they had much from the Theologi Poetae the fictions of the heathens so had they therein gratified the Judaizers also who affirming that the Law was given by Angels were very favourable to the worship of them see Note on 1 Tim. 1. d. This sort of men are said to have continued long in Pisidia and Phrygia therefore to have been forbidden by Canon in the Council of Laodicea the chief city of Phrygia Among them there still are Oratories remaining wherein they were wont to pray to Angels And the heresie of these Angelita or Angelici was under a shew of humility that God was to be looked on with reverence as invisible and inaccessible and to be sued to by the intercession and mediation of Angels first the lower then the higher till at last the request was presented unto God himself And this of the Mediatorship of Angels was among the Platonists a special part of doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Plato in Sympos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every daemon or Angel is betwixt God and man declaring and delivering to God the things of men and to men the things of God the praiers and sacrifices of the one and the commands and returnes to their sacrifices from the other And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God converseth not with man but all the conversation discourse betwixt God man is by Angels both in time of waking and sleep And this the like being the doctrine of those Philosophers may well be referred to v. 8. under the stile of Philosophy vain deceit V. 23. Will-worship The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluntary worship is not elsewhere used in the New Testament and being not at all to be found among the Greek translators or Apocryphal writers of the Old and by other later Writers taken particularly from this one place it will be worthy our inquiry how 't is used here whether in an ill or a good sense and that will be done best by a full view of the whole place The occasion of the Apostles discourse here is the dogmatizing of some ver 20. that is teaching some things to be forbidden by God which were not now forbidden by him nor by any under God which had authority to command and so by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commands or precepts teaching for doctrines the commandements of men their own heretical phansies Mat. 15. 9. The matter of these dogmata is here set down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 touch not tast not come not neer The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to touch as it is here distinguish'd from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to tast seems to referre to the use of women so as we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to touch a woman 1 Cor. 7. 1. contrary to which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let every man have his own wife ver 2. For this we know that the Gnosticks here opposed by S. Paul as there also among the Corinthians did forbid marriage as a detestable abominable thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calumniating or accusing marriage getting of children c. saith the Author of the Constitutions l. 6. 16. See Note on 1 Tim. 4. b. And this they seem to have had from the Pythagoreans and the Magi who taught their disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abstain from venery saith Clemens Strom. l. 3. but made a worse use of it then they appear to have done In the next place the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tast not belongs to abstinencies from meats of which some there were among the Pythagoreans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from all living creatures see Porphyry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and some among the Jewes from unclean forbidden meats And accordingly this is another of the Gnosticks doctrines annex'd to the former of forbidden marriage 1 Tim. 4. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abstain from meats according to that of the Author of the Constitutions lib. 6. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they abominate some sorts of meats and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they speak evil of them c. 26. As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is ordinarily rendred shandle not and may so be applied to some Jewish rites of not touching any thing that was legally unclean I suppose it may better be rendred come not near Thus the word is used Exod. 19. 12. of the mount which they were not to get up to or touch that is approach near it and so it is used in the same matter Heb. 12. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it approach the mountain it shall be stoned And in this notion I conceive it belongs to both the former interdicts which are back'd with this as with an anathema or deep censure making it an abominable thing to marry or eat those meats For therein did their dogmatizing consist in making marriage and meats 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 detestable things bitterly judging all that approach'd them and so by the Canons of the Apostles it appears the hereticks of the
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 partaâ—ers 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.
by the Jewes among whom these Hebrew Christians lived as will appear in the story Act. 11. 19. 1 Thess 2. 14. the approach of whose destruction must consequently be matter of comfort to them that had suffered long and so of keeping them from falling away see Note on Rom. 13. c. And secondly 't will appear by the plain words that follow to this very purpose to sustain their patience v. 37. Yet a little while and he that cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Christ which hath promised to come to their punishment and your relief will come and that notes this particular the destruction of the Jewes which is called his coming Mat. 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he will not tarry that notes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the approach of that day And to this purpose to confirm men in patient expectation of this without all disheartning by the delay follow all those examples of Faith c. 11. in which it appears that many depended by faith on performances of promises to their posterity which were never performed to themselves personally and so might very well fortifie the Hebrewes for an expectation of a farre shorter time it being now very near at hand The same is expressed when it draws nigher at hand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 2. 18. the last hour V. 26. For if we sin wilfully What is meant by this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinning wilfully after receiving the acknowledgment of the truth must be collected by a brief survey of every part of the phrase First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sin as it signifies in general any kind or sort of sin not only deliberate but of ignorance or passion or surprise and again not only an act but habâ—t or course of sin and is to be determined to either by the Context in any place so in many places it appears to signifie the great sin of Apostasie so c. 3. 17. and is applied to the Apostate Angels 2 Pet. 2. 4. And so here sure it must signifie the sin here spoken of ver 23 and 25. being the not retaining that is forsaking the profession of their hope that is the Christian profession and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forsaking the assemblies of publick worship c. which though done upon the motive of fear to avoid persecution yet was an Apostatizing from the Christian course and that no suddain passionate but weighed deliberate act and course and is therefore defined ver 38. to be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a drawing back to perdition an Apostasie from the Christian profession a preferring the advantages of the world the preserving their own present safety before the service and worship of God and privileges belonging to it and accordingly this sin of these forsakers is elsewhere ordinarily express'd by loving the world and the things of the world in opposition to and exclusion of the love of the Father loving of pleasures more then of God serving of the belly c. and 't is known of these Gnosticks that as they renounced the Christian profession so they joyned with the enemies called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adversaries v. 27. against the Christians and to save themselves calumniated and persecuted others Now this sin thus considered is here farther express'd to be so by the mention of their former acknowledgment of the truth and by their continuing in this course 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wilfully after the acknowledgment of the truth That may be taken in a double notion First to signifie the commission of this sin after the acknowledgment of Christianity in general after having received the faith and obeyed it which must necessarily deprive them of all excuse of Ignorance or Involuntarinesse as 2 Pet. 2. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having acknowledged the way of righteousnesse and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to turn clearly signifies And this 't is certain is contained here for they that thus forsook the assemblies and drew back were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the just v. 38. But I suppose there is yet a farther notion of it which must be added to this the doing this contemptuously against the Apostles doctrine and admonition concerning the infusions of the Gnostick-hereticks and consequently a casting off the authority of the Apostles and Governours of the Church who acted in power of the Holy Ghost and they that thus disobeyed were look'd on and dealt with as heathens and Publicans desperate and incorrigible Mat. 18. 17. Thus saith Photius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is great difference between sins committed out of ignorance and wicked practices committed in knowledge and with contempt Epist p. 386. And that this was it appears not only by the exhortations and admonitions of the Apostle through this whole Epistle Take heed brethren that there be not in any of you an evil heart of unbelief in departing or Apostatizing from the living God ch 3. 12. and by his laying before them the examples of the murmuring and provoking Apostatizing Israelites which lost their Canaan and by foretelling the like vengeance that would suddainly fall on them if they did thus depart but also by one end or consequent of their forsaking their Church-meetings contemning and rejecting the exhortations and admonitions of their Governours for which among other things these meetings were ordained And this seems to be here noted by mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but exhorting which was especially the Governours office and which they that forsook the assemblies did forsake also and did not submit themselves to it And then they that thus sinn'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wilfully after the having received this acknowledgment of the truth were they that did contemptuously forsake and cast off the Christian yoke which they had once submitted to and that is the character of Apostates Adde to thâ—◠〈◊〉 consideration of v. 28. where parallel to the â—ate of the person here is set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Any one that despiseth or setteth at nought Moses Law the man that will doe presumptuously and will not hearken to the Priest or to the Judge Deut. 17. 12. such an one as when his fact is competently proved against him he must die without mercy And that is also the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there remains no longer any sacrifice for sin It is such a sin for which the High-priest among the Jewes was not allowed to offer sacrifice for expiation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Josephus l. 2. cont Apion there was no deprecating no possibility of averting the punishment of death which belonged to such Accordingly we see the practice in Maimonides in the title of dressing oblations cap. 3. num 3 5. that no sacrifice should be made for Apostates though for Ethnicks there might So again appears v. 29. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
with so universal an agreement and consent as the former may be concluded from Eusebius and others of the Antients But that either it was not received into the antient Canon or not acknowledged to be written by that Apostle is the too hasty affirmation of some few later writers For the confirming of which because the posthumous Annotations of the most learned and judicious Hugo Grotius a person which hath deserved so extremely well of this last age have offered a special argument it will not be amisse briefly to consider it It is this Peter as all know died under Nero but this Epistle as it is there suggested at least the third Chapter of it was written after the destruction of Jerusalem This is attempted to be thus proved because no Christian ever believed that the end of the world would come till after the destruction of the Jewish state but that soon after that it would come was the opinion of many whereas saith the objection the writer of this Epistle arms his readers with patience in expectation of the last day if it came not so soon as they expected Hereupon the conclusion there is that Simeon the Bishop of Jerusalem next after James is probably to be deemed the writer of this Epistle who lived after the destruction of Jerusalem till Trajan's time and then was crucified To make this good these inconveniences are presently foreseen which this opinion must necessarily fall upon One from the beginning of the Epistle where he is styled Simon Peter which cannot belong to Simeon Bishop of Jerusalem who was not called Peter and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostle of Jesus Christ which as little belongs to Simeon whose predecessor James in his Epistle styles himself no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a servant of Jesus Christ A second from c. 3. 15. where he calls the Apostle Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our beloved brother To these inconveniences the onely expedient that is there offered is this conjecture Puto titulum fuisse c. that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peter should be left out in the Title and so likewise the word Apostle and so the form be reduced to that of James and Jude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symeon the servant of Jesus Christ and so likewise that the words rendred our beloved brother were not in the antient Copies But of this there is not pretended any colour of authority from any antient Copie but onely Credo it a comperturum si quis antiquiora quà m nos habemus Epistolae hujus exemplaria invenerit I believe that he which shall meet with more antient copies then those which we now have will find it thus Which as it is an acknowledgment that no copie which we now have favours this conjecture and so that it is deprived of all authority or probable ground so it is an evidence of the infelicity and great injury done to learned men whose notes and all their most sudden conjectures which never past the Authors review or second maturer thoughts are indifferently put together and set out by others after their death For it is not imaginable that that most judicious learned man who was so great a master of reason and so seldome or never assumes to put off any opinion of his own upon his own Puto and Credo thoughts and beliefs or conjectures should thus leave out words and expressions upon his own phansie without any pretence of any one Copie to assist him This will be yet more strange if it be remembred first that ch 3. 1. this is said to be a second Epistle written much to the same purpose with the former which is very agreeable to S. Peter's being the Author of it the former being wholly bent to fortifie the Christian sufferers in their constancy against the baits and seductions of the Gnosticks but can no way be competible to Symeon the Bishop of Jerusalem of whom no records of those times tell us that he ever wrote any and of whom it is not by those Annotations pretended that he wrote two Epistles Secondly that ch 1. 16 17. there is a whole passage which cannot possibly belong to Bishop Symeon but signally doth belong to the Apostle Peter that of having been on the holy Mount with Christ and hearing those words This is my beloved son c. which certainly belongs to the Transfiguration Mat. 17. where only Peter and James and John were present with Christ And it is as strange which on those verses is said in those Annotations first that these words must not be referred to the Transfiguration on Mount Tabor but to that other passage Joh. 12. 28. whereas H. Grotius in those Annotations which are known to he his on Mat. 17. distinctly applies the words to that on Mount Tabor And secondly that when the voice Joh. 12. 28. was in the other words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have glorified and will glorifie again it is there suggested that the words This is my beloved son c. were put in by some scribes who took the Epistle for S. Peter's For which again there is not the least proof offered from any Copie antient or modern So unhappy are all those conjectures in this matter and so injurious to him whose name they have assumed to give them authority 'T is true there is some shew of proof offered there that the phrase holy mountain ver 18. cannot belong to mount Tabor being used by the Hebr. only for the mount Moriah where the Temple was But that argument is of small validity because though Moriah be ordinarily styled the holy mountain and no other vouchsafed that title by the Jewes because of God's presence peculiar to the Temple which gave it the title of holinesse yet it is certain that other places where God hath appeared to be present by his Angels have by the Jewes and God himself been acknowledged and styled holy as when Moses is commanded Act. 7. 33. to put off his shooes for the place where he stands is holy ground and it is evident that that glorious appearance and cloud and voice at mount Tabor were evidences of this presence which might therefore by analogie with the Sacred style denominate it an holy mountain To this purpose it is farther evident that S. Jude ver 18. speaking of the scoffers that should come in the last time walking after their own lusâ—â— cites that prediction from the Apostles of our Lord Jesus Christ ver 17. where it is reasonable to believe that this Epistle ch 3. 3. is referred to as indeed a great part of the argument of this Epistle is there made use of for in it those very words are met with and are not so in any other Apostolick writing Knowing this first that there shall come in the last daies scoffers walking after their own lusts From all these premises considered it is abundantly clear that if there be truth in this Epistle which they that acknowledge it a place
this Apostate's malice from disquieting the Church and so it is a very great and convincing argument for the truth of this interpretation rather then an objection against it Having said thus much for the interpreting of these thousand years in a way which is very remote from the conceits of the Millenaries I must expect this objection and suggestion of their against it 1. that the Chiliasts opinion and interpretation of this place was received universally in the first ages of the Church and 2 dly that it was delivered down from the Apostles and that Justin Martyr hath affirmed the former of all Orthodox men in his time and Irenaeus produced testimonies of the latter For the testimony of Justin Martyr it is true that he hath these words of this matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I and many others are of this opinion and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I and as many Christians as are orthodox in all things From hence indeed it is rightly concluded that Justin was himself of this opinion and some nay if we believe him many others with him But that either this was the uncontradicted doctrine of the Church in his age or that Justin saith it was so is falsly collected from hence For first they are the plain words of Justin p. 306. b. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have signified to you that many do not acknowledge this doctrine of Christ's reigning here a thousand years and those Christians of pure and pious opinion and judgment and that either the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should against consent of all Copies be turned into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not should be left out were a bold Criticisme and of very ill example to the evacuating the force of all testimonies making mens words mutable into the direct contradictory and beside would render it a very perplexed period Secondly it appears by Trypho that he thought Justin had equivocated in telling him he believed it upon this ground because other Christians were not of this opinion Hereupon the saith to Justin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tell me truly whether you are sincerely of that opinion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Justin answers that he would not say it if he had not thought it and thereupon repeats his having told him that he and many others were of that opinion and promises to write a book of this disputation and confesse it to others as well as him and adds that he means not to follow men and their doctrines but God which argues his acknowledgment that the opinion was not uncontradicted by men nor generally consented to by Christians Thirdly those words which seem most to the contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I and as many as are Orthodox in all things will not come home to the proving any more then this that he was of this opinion and some others in all things consenting with him For it being supposed that he was of that opinion it cannot be expected of him that he should affirm any that held it not to be of right opinion in all things Fourthly it appears that he speaks of three sorts of men the first that denied both the Resurrection and the thousand years and those he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nominal Christians Atheists impious heretical leaders the second that acknowledged the Resurrection and denied the Millennium and those are contained under Christians of pure and pious opinions the third that held and maintained both as himself and many others and if there were or as many as were Orthodox in all things that is that in his opinon were such As for Irenaeus 't is true he sets dow the doctrine of the Chiliasts for a tradition but withall renders an account of his doing so Presbyteri qui Johannem viderunt meminerunt audisse se ab eo haec Papias Johannis auditor Polycarpi contubernalis vetus home testata reliquit The Elders that saw John remember that they heard this of him and Papias S. John ' s auditor that dwelt with Polycarp an antient man left these things testified By which it appears that this testimony of Irenaeus amounts but to little more then the assertion of Papias who hath not been a person of any reverend authority in the Church of God And indeed upon the same grounds Irenaeus takes up another opinion and mentions it as a tradition too which is sure farre enough from being tradition or true that Christ lived till betwixt 40 and 50 years old for which he voucheth Scripture and the authority of omnes Seniores all the Elders qui in Asi apud Johannem discipulum Domini convenerunt that were in Asia with John who saith he witnesse that John delivered this to them and farther that they that saw the other Apostles heard the same of them and bear witnesse of such a relation Whatsoever can be built on such an authority may as competently be refuted by the authority and reasons of Dionysius Alexandrinus that lived not much above an hundred years after S. John and opposed himself directly against it and though some others were otherwise minded yet was this doctrine of the Chiliasts condemned by the Church and some that time all accounted Hereticks that maintained it V. 8. Gog and Magog What is meant by Gog and Magog must first be fetch'd from the prophecy of Ezechiel c. 38. 39. where by both these together Antiochus the great enemy and destroyer of the Jews is signified as having the dominion of Syria and Asia both see the Learned H. Grotius on Ezekiel Answerable to this is it that Gog◠should here signifie the Lydian Asia or Lydia and the neighbouring regions the Princes whereof are called Gygae which is lightly deduced from hence And so in the collection of the Sibyllin oracles Lydia and Pamphylia are express'd to be the interpretation of Gog. And by this the Ottoman family is fitly described not onely in respect of their malice mischief wrought on the people of God which makes the resemblance betwixt them and Antiochus complete see c. 14. note c. but because they first shew'd themselves in Lydia and so peculiarly may be called Gog. By Magog Syria is meant or indeed in a greater latitude Scythia as S. Jerome affirms from the Jews on Ezech. And so saith Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The people of Magog are called by them Scythians By these two together the Ottoman family seems to be signally meant of which was Mahomet the second who besieged and after fifty or as Crantzius saith sixty six days siege took Constantinople the seat of the Eastern Empire called from thence new Rome and of the principal Patriarchate there and converted their cheif Church Templum Sophiae the Temple of Wisdome into a Temple for Mahomedan worship and this as Leunclavius's Annals as Crantzius and other the most diligent Chronologers set it down Ann. Dom. 1453. a thousand one hundred twenty two years after the building