no Edict against them as Christians at the least none for the putting of them to death as the plea of S. Paul before Felix and Festus his appeal to Caesar which was at the beginning of Nero make it plain And accordingly we finde that when S. Paul came to Rome Act. 28. he preached there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all boldnesse or publicknesse and was not forbidden And at the writing of his Epistle to the Romans their faith saith he was famous in all the world Rom. 1. and he had oft desired to come to them Rom. 15. 22. and that for many years v. 23. And all this in Claudius's time before his going to Rome which argues also that this woman was not yet fled that is banish'd into the wildernesse And therefore of Nero it is Tertullian's phrase that he first dedicated persecution primum Neronem in hanc sectam ferociisse Nero was the first Emperor that persecuted Christian Religion V. 9. Great Dragon The Hebrews call Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the old serpent so again c. 20. 2. And the casting him out at this time is the prospering of the Christian faith consequent to this discomfiture of Simon Magus and the manifestation of the power of Christ So faith Arnobius 1. 2. Non distulerunt res patrias linquere veritati coalescere Christianae viderunt enim currum Simonis c. They delayed not to leave all their worldly possessions and to cleave to Christianity which was now under interdict For they saw Simons chariot and fiery horse dispelled by the breath of Saint Peter's mouth c. And as by this means the Heathens were converted to the faith by seeing the power of Peter so were the Gnosticks discomfited seeing their leader Simon destroyed V. 10. Accused them The accusation that Satan brings against sincere Christians appears by his dealing with Job c. 1. 9 11. to be to this effect that they are Hypocrites and will only serve God as long as he protects and defends them This it hereby appears that Satan looks on as the charge of all others most for his turn to bring against men and therefore that which he most desires to have truely said of them Now the chief doctrine of the sect of the Gnosticks the followers of this Simon who is called the first-born of Satan was this that in time of persecution it is lawful to denie and forswear Christ which was the very thing that the Devil laid to Job's charge and consequently all that were by him seduced into that doctrine Satan might justly accuse before God day and night as really guilty of that accusation But when the doctrine of the Guosticks and the professors of it were now cast out of the Church then this is here truly said that the accuser of the brethren that is of Christians is cast out that is Satan can no longer with any justice accuse the Christian Church or if he doe he is found to be a false accuser V. 16. The earth helped the woman The solemn notation of Judaea by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the land hath often been taken notice of and is very pertinent to this place the seditions that were raised there about this time of Nero's reign diverting the malice designed against the Christians and the same continued all the time of Galba Otho Vitellius Vespasian and Titus and in all this space the Romans being wholly taken up about the Jews the heathen Emperors did nothing against the Christians till Domitian comes who is the subject of the Vision in the next Chapter CHAP. XIII 1. AND I stood upon the sand of the sea and saw a beast rise up out of the sea having seven heads and ten horns and upon his horns ten crowns and upon his head note a the name of blasphemy Paraphrase 1. And I was in the island Patmos upon the sea shore when I saw the vision that I am now to set down viz. concerning the execution of that â—designe of Satan of bringing persecution on the Christians at Rome ch 12. 17. And here the first thing I saw was a beast representing the heathen worship as it stood at Rome rising out of the sea as that is all one with the abysse or deep that is introduced among them by Satan see note on ch 11. c. and thriving and prospering by the strength and power of the Roman Emperors that heathen worship represented by this first beast and the Roman Empire by the seven heads either as seven Emperors ch 17. 10. or else as referring to the seven hills of Rome the seat of this Idol-worship usurping to its self that blasphemous title of being a Goddesse and the ten horns ten Kings noting those that complied with Rome in this deifying of their Emperors and in the rest of their Idol-worship viz. the many Kings that were by the Roman Emperor set over other places who therefore are said to have ten crowns 2. And the beast which I saw was like unto a leopard and his feet were as the feet of a bear and his mouth as the mouth of a lion and the dragon gave him his power and his feat and great authority Paraphrase 2. And this Idolatrous heathen worship thus assisted by the power of the Empire began to be very cruel and cannot sufficiently be express'd by one cruel beast but having variety of all kinds of gods in it from which 't is represented by a speckled leopard it exercises all the cruelty both of bear and lion as was manifest by their persecutions of Christians And to the sustaining of this beast the Idolatrous heathen worship the Devil that laboured to destroy Christianity ch 12. 3. contributed all his power and skill did all that he could to hold it up by prodigies and by all other means 3. And I saw note b one of his heads as it were wounded to death and his deadly wound was healed and all the world wondered after the beast Paraphrase 3. And though one prime Temple on one of the seven hills of Rome the most stately of all the rost and so call'd the Capitol from a Latin word signifying Head were burnt down by lightning and esteemed to be smitten by God from heaven and so Idolatry conceived to have received a fatal blow yet that was soon rebuilt by Domitian the Emperor of Rome and that gave a great confirmation to Idolatry among all that lived in the Roman dominions and took notice of it See note k. 4. And they worshipped the Dragon which gave power unto the beast and they worshipped the beast saying Who is like unto the beast who is able to make war with him Paraphrase 4. And they worshipped the Devil who had thus upheld the heathen religion when the Jewish was destroyed resolving from hence that the God of Israel was not able to contend with their Devils nor his religion abole to maintain it self against their Idol-worship 5. And there was given unto him note c a
〈◊〉 〈◊〉 〈◊〉 repentance and remission of sins must be preach'd to all nations From whence not onely appears that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is all the Gentiles but a very fit occasion is offered of interpreting the same phrase again in a very hard place Rom. 8. 22. and 1 Pet. 2. 13. which we shall referre to be explain'd more at large on those chapters Some ground of the use of the phrase in this sense seems to be taken from the Hebrew which uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies creatures properly for men as being the most excellent creatures And so the Arabick also as appears by one of their Geographers who speaking of cities often saith that there are in it many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creatures but clearly signifies men and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every creature is all men in opposition to the Jewes that is not only they but all other nations of men beside V. 18. They shall take up serpents This seems to be prophecied of by that Sibyll out of which Virgil had learnt the substance of that verse of his Occidet serpens fallax herba veneni Occidet The serpent shall die and the deceitfull poisonous herbe that is shall lose their efficacy The Gospel according to S. LUKE CHAP. I. 1. FOrasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely note a believed among us Paraphrase 1. which have in these late years been so illustriously acted among us 2. Even as they delivered them unto us which from the beginning were eye-witnesses and note b ministers of the word Paraphrase 2. Instruments and actors of those things which were the subject matter of this following history 3. It seemed good to me also having had perfect understanding of things from the very first to write unto thee in order most note c excellent Theophilus Paraphrase 3. I thought fit also having gotten exact knowledge of the several passages to set them down by way of history 4. That thou mightst know the certainty of those things wherein thou hast been instructed Paraphrase 4. That thereby thou mayest be confirmed in the belief of those things which are supposed to have been taught thee and received by thee to prepare thee for baptisme viz. the principles of Christianity 5. There was in the daies of Herod the king of Judea a certain priest named Zacharias of the note d course of Abia and his wife was of the daughters of Aaron and her name was Elizabeth Paraphrase 5. of the family of Abia 〈◊〉 Chron. 24. 10. that is of the eighth of the 24. courses of the Priests which ministred in the temple by their weekes 6. And they were both righteous before God walking in all the commandements and ordinances of the Lord blamelesse Paraphrase 9. sincere upright persons which so lived in obedience to Gods will in all matters of duty without indulgence in any known sinne and to all the Jewish observances as with Gods mercifull allowance to humane frailties is sure to be acceptable in Gods sight 7. And they had no child because that Elizabeth was barren and they both were now well stricken in years Paraphrase 7. And they were childlesse in the same manner as Abraham was for beside the barrennels of the wife they were both of an age conceived to be past child-bearing 8. And it came to passe that while he executed the priest's office before God in the order of his course 9. According to the custome of the priests office his lot was to burn incense when he went into the Temple of the Lord. Paraphrase 9. it was his course to go into the Sanctuary and offer incense there 10. And the whole multitude of the people were praying without at the note e time of incense Paraphrase 10. And while the Priest offered incense within the people according to the custome were praying without 11. And there appeared unto him an Angel of the Lord standing on the right side of the altar of incense 12. And when Zacharias saw him he was troubled and fear fell upon him 13. But the Angel said unto him Fear not Zacharias for thy prayer is heard and thy wife Elizabeth shall bear thee a son and thou shalt call his name John Paraphrase 13. thy prayer for the people joyned with the incense Lev. 16. 17. and for the whole world as Josephus and Philo say is now most effectually heard God meaning now suddenly to send the Messias and before him his forerunner who shall be born of thy wife Elizabeth and called John 14. And thou shalt have joy and gladnesse and many shall rejoyce at his birth Paraphrase 14. And this birth of a son to thee in thy old age by a barren wife shall not only be matter of joy and exultation to thee but to many others also all that expect the Messias shall rejoyce at this coming of Elias his forerunner 15. For he shall be great in the sight of the Lord and shall drink neither wine nor strong drink and he shall be filled with the holy Ghost even from his mothers womb Paraphrase 15. For he shall be a very eminent person abstaining after the manner of the Nazarites and the power of the holy Ghost shall be discern'd to be upon him very early v. 80. 16. And many of the children of Israel shall â—e turn to the Lord their God Paraphrase 16. And being a Preacher of repentance to the Jewes he shall work upon many of them and bring them to repentance and new life 17. And he shall go before him in the spirit and power of Elias to turn the hearts of the fathers to the children and the disobedient to the note f wisdome of the just to make ready a people prepared for the Lord. Paraphrase 17. And he shall go before the Messias as his harbinger with the same affections of zeal and courage against sinne see note on ch 9. d. of earnest calling for repentance and reproving even Herod himself and with the same authority and prophetick power which toward Ahab was observable in Elias to whom he hath a greater resemblance then to any of the old Testament to work an universall reformation among the Jewes to bring them to the minding of those things which tend to true justice and not only of externall legall observances to sincere reformation and change of all their evil waies and so fit men to receive Christ on his conditions and to render themselves capable of his mercies 18. And Zacharias said unto the Angel Whereby shall I know this for I am an old man and my wife well stricken in years Paraphrase 18. my wife beside that she hath all her time been barren grown in years also past bearing of children 19. And the Angel answering said unto him I am Gabriel that stand in the presence of God and am sent to speak unto
starting or watch-word or signe upon which the racers set out or begin their course The place from whence they set out is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where when they set out they are said to be let loose and this is literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To this is the sending of Prophets here compared who are said to run Jer. 23. 21. Ezech. 13. 6 7. They run and I sent them not that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I gave them no watch-word to run as in the Psalmist God gave the word great was the company of preachers When any undertakes to prophesie without Gods sending this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his own starting and this is here denied of the Prophets of the Old Testament for as it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was never brought by the will of man that is 't was never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of their own incitation but holy men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carried by the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspired and carried by God did prophesie c. CHAP. II. 1. BUt there were false prophets also among the people even as there shall be false teachers among you who privily shall bring in damnable heresies even denying the Lord that bought them and bring upon themselves swift destruction Paraphrase 1. But as among those prophets sent and incited by the holy Ghost c. 1. 21. some false ones also slily crept in so also now according to Christ's prediction Mat. 24. 11. shall there be false teachers among you viz. the Gnostick Christians bringing into the true faith under pretence of greater perfection most destructive doctrines of liberty and licentiousnesse and that count it an indifferent thing to deny Christ in time of persecution see 1 Pet. 2. 21. and note on Rev. 2. b. and forswear him who redeemed them that are thus unlike him as not to venture any danger for him who dyed for them and do also by this means most imprudently incur the dangers which they desite and pay so dear to avoid by complying with the Jews come to speedy destruction with them according to that of Christ Mat. 16. 25. 2. And many shall follow their pernicious ways by reason of whom the way of truth shall be evil spoken of Paraphrase 2. And these carnal doctrines of theirs shall have many followers Mat. 24. 11. and thereby the glorious pure Gospel of Christ shall be much defamed when Christian professors shall live such filthy lives 3. And through covetousnesse shall they with feigned words make merchandise of you whose judgement now of a long time lingreth not and their damnation slumbreth not Paraphrase 3. And with cunning discourses shall they circumvent you and gain you to all filthinesse see note on Rom. 1. i. which shall within a while be most signally punished with utter destruction here and damnation attending it 4. For if God spared not the Angels that sinned but caâ—'t them down to hell and delivered them into chains of darknesse to be reserved unto judgment Paraphrase 4. For if God when the Angels rebelled against him punished them severely and having decreed them to eternal hell cast them presently out of heaven into the abyfâ—e a kind of dungeon or dark prison there to be reserved as condemned malefactors to the day of judgment the time of their execution 5. And spared not the old world but saved Noah note a the eighth person a preacher of righteousnesse bringing in the floud upon the world of the ungodly Paraphrase 5. And if he punish'd the whole world of sinners in Noahs time bringing a deluge on them and onely preserved Noah with seven more who warned them to amend their abominable lives or else that vengeance would befall them 6. And turning the cities of Sodome and Gomortha into ashes condemned them with an overthrow making them an ensample unto them that after should live ungodly Paraphrase 6. And if he adjudged the cities and suburbs of Sodome and Gomorrha to utter destruction by fire from heaven and made them an exemplary spectacle and document to all that should ever live in their sins 7. And delivered just Lot vexed with the filthy conversation of the wicked Paraphrase 7. At that time delivering Lot and his family who was a person so far from being guilty of that lewdnesse and unnatural filthinesse that he was extremely vext and molested by dwelling among those that lived in those villanies 8. For that righteous man dwelling among them in seeing and hearing vexed his righteous soul from day to day with their unlawfull deeds Paraphrase 8. For he being a very pure and chast person yet inhabiting among them that were so impure was from day to day continually afflicted and tormented to see them doe as they did 9. The Lord knoweth how to deliver the godly out of temptations and to reserve the unjust unto the day of judgment to be punished Paraphrase 9. If I say all these examples of vengeance on wicked obdurate rebels and carnal persons the patterns of the crucifying Jewes and lewd Gnosticks and withall the deliverances afforded to the righteous in these passages of story be considered we may then sure learn from hence how ready and able God now is to rescue the persecuted constant Christian out of the persecuters hand and to reserve the persecuters themselves and all wicked livers that join or comply with them by cutting them off here to eternal perdition in another world see note on Rom. 13. b. 10. But chiefly them that walk after the flesh in the lust of uncleannesse and despise government Presumptuous are they self-willed they are not afraid to speak evil of dignities Paraphrase 10. Of this sort especially are the Gnosticks whose character it is to commit all filthinesse and to despise all kind of authority of magistrates or masters 1 Tim. 3. 6. a bold insolent sort of men that can without any trembling or fear speak contumeliously of the Apostles themselves see note on Jude b. 11. Whereas Angels which are greater in power and might bring not railing accusation against them before the Lord. 12. But these as natural brute beasts note b made to be taken and destroyed speak evil of the things that they understand not and shall utterly perish in their own corruption Paraphrase 12. But these men like beasts ruled only by their natural or brutish appetites without any reason to restrain and temper them which are good for nothing but as vultures to tear and pollute so these to spoil and debauch all they come near venturing to speak reproachfully of all that they doe not understand and so consequently of the mysteries of Christianity taught by Apostles but despised by them see Jude note d. shall be destroyed in their bestial sinnes 13. And shall receive the reward of unrighteousnesse as they that count it pleasure to riot in the day-time spots they are and blemishes
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
the cognizance in capital and greater matters obnoxious to capital punishment that particularly of the sword 22. But I say unto you that whosoever is angry with his brother without a cause shall be in danger of the judgement and whosoever shall say unto his brother note l Racha shall be in danger of the councell but whosoever shall say Thou fool shall be in danger of hell fire Paraphrase 22. For a light cause or above the proportion of the cause or immoderately for any cause he shall be deemed to deserve that punishment which is answerable to capital viz. the losse of eternal life except repentance prevent it and releif from the death of our high priest but he that shall call his brother empty worthlesse fellow that shall vilifie deride and scoffe other men shall be lyable to the great Senate of seventy two where the punishment is stoning severer than the former and so proportionably in another world to a yet deeper degree of â—â—ll But he that permits his passion to break out into virulent rayling shall be lyable to that degree of punishment in another world which is answerable to the burning in the valley of Hinnom which was a punishment farre greater then the other two and so notes a very great degree of eternall torments For in that place 't was the custome to put their children into hollow brazen vessels over the fire and therein to scald them to death crying out lamentably very many together 23. Therefore if thou bring thy gift to the altar and there remembrest that thy brother hath ought against thee 24. Leave there thy gift before the altar and goe thy way first be note m reconciled to thy brother and then come and offer thy gift Paraphrase 23 24. If therefore at any time thou art a bringing or hast brought to the Priest thy offering for atonement of sin thy peace-offering to be receiyed by him and offered for thee upon the altar and as thou art there ready to present thy offering to the Priest thou callest to mind that thou hast done any man any injury doe thou in that minute stop and leave thy offering unpresented to the Priest and betake thy self first to that person whom thou hast thus injured use means to reconcile him to make him friends with thee to obtain his pardon to work thy reconciliation with him and then come and complete thy intended atonâ—ment 25. Agree with thine adversary quickly whilest thou art in the way with him lest at any time the adversary deliver thee to the judge and the judge deliver thee to the note n officer and thou be cast into prison Paraphrase 25. Lest he accuse and implead thee before the Judge 26. Verily I say unto thee Thou shalt by no means come out thence till thou hast paid the uttermost farthing Paraphrase 26. Out of prison till thou hast made full satisfaction such as the law prescribes for that trespasse done by thee whereas by a seasonable timely compounding of it it might have been done with some moderation And so may a timely reconciliation with thy neighbour whom thou hast injured and made thy accuser or adversary avert that punishment of God which from him as the Judge and avenger of all wrongs must otherwise be expected 27. Ye have heard that it was said by them of old time Thou shalt not commit adultery 28. But I say unto you that note o whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart Paraphrase 28. That he that looks lustfully that feeds his eye on any but his own wife though he satisfie not his flesh he that delights himself with beautiful faces gazes intemperately c. by that very lustful look hath for his part made himself guilty of adultery on her 29. And if thy right eye offend thee pluck it out and cast it from thee for it is profitable for thee that one of thy members should perish and not that thy whole body should be cast into hell Paraphrase 29. And be thy eye one instrument of ensnaring thee as the hand is another v. 30. never so useful or advantagious to thee thou hadst better have none then be ensnared by it And so for all other things if that which is most pretious to thee and useful as instrumental to the greatest uses and most gratefull delights be thereby a means of ensnaring thee in any sin or hindring thee in thy progresse of a holy or chast life deny thy self the use of that which yeilds thee together with that delight that damage also and the damage farre more considerable than the delight and Adultery being forbidden account it the most advantageous precept this of not feeding or pleasing the eye c. which when it is indulged to makes it so hard if not impossible to abstain from the fouler grosser sin at least in the heart the purity of which and not only of the outward members is strictly required by Christ v. 7. For it is much better for thee to want those delights or advantages at this present than that by the enjoying them thou shouldst plunge thy self body and soul into everlasting perdition 30. And if thy right hand offend thee cut it off and cast it from thee for it is profitable for thee that one of thy members should perish and not that thy whole body should be cast into hell Paraphrase 30. See v. 29. 31. note p It hath been said Whosoever shall put away his wife let him give her a writing of divorcement Paraphrase 31. He must is bound to 32. But I say unto you that whosoever shall put away his wife saving for the cause of fornication causeth her to commit adultery and whosoever shall marry her that is divorced committeth adultery Paraphrase 32. Is guilty of making 33. Again ye have heard that it hath been said by them of old time Thou shalt not forswear thy self but shalt perform unto the Lord thine oaths Paraphrase 33. And as v. 21. v. 27. that of v. 31. being but appendant to that of adultery and brought in as in a parenthesis I mention'd to you some of the commands of the Decalogue So now again another 34. But I say unto you swear not at all neither by heaven for it is Gods throne Paraphrase 34. All voluntary swearing though it be by a creature is wholly interdicted thee And though in involuntary those that are lawfully imposed by the Magistrate by way of adjuring or laying an oath upon thee thou mayest and art obliged in obedience to authority to swear by God himself yet in any other case thou art not to swear by any thing else though it be inferiour to God because being created by God it is he only that hath power over it and therefore it is not subjected to thy will to abuse or swear by it as for example 35. Nor by the earth for it is his footstool
such yet grace which is alwaies so 12. Therefore all things whatsoever you would that men should doe to you doe ye even so to them for this is the law and the prophets Paraphrase 12. Another branch of prime Christian duty required of you is this that whatsoever you would esteeme reasonable that other men should doe to you if you were in their and they in your condition the same you must now think your selves obliged to doe to them for this equity is taught you by your own law and Scriptures in force among the Jewes see note on Mat. 5. g. 13. Enter ye in at the straight gate for wide is the gate and broad is the way that leadeth to destruction and many there be which goe in thereat Paraphrase 13. Let all your care be to set your selves upon the Christian course be it never so strict for 't is easie to enter on a vicious course and go through with it and there are multitudes good store which passe that way to eternall destruction and damnation 14. Because strait is the gate and narrow is the way which leadeth unto life and few there be that find it Paraphrase 14. And there will be all need of your care because the entrance and whole course of a Christians life is made up of perfect strictnesse in opposition to the loosnesse of the world and that makes so few to choose it 15. Beware of false prophets which come to you in sheeps cloathing but inwardly they are ravening wolves Paraphrase 15. Take heed of false teachers that when they come to infuse their doctrines into you weare sheep-skins as the prophets oft used to doe thereby pretending the greatest innocency and meeknesse that can be but design and intend the direct contrary devouring and rapacity See Acts 20. 29. 16. Ye shall know them by their fruits Doe men gather grapes of thornes or figs of thistles Paraphrase 16. Ye shall certainly know them and discern them if you take notice of and weigh the doctrines which when they have gotten some authority with you they will presently endeavour to infuse into you They that make no other use of their being counted prophets but to infuse higher degrees of all kind of piety and charity into you ye may resolve they are sent from God for the Devil would never help men to credit and reputation in the world who should make use of it only to the advancement of piety But if their design be to infuse into their followers any seeds of impiety injustice uncleannesse uncharitablenesse sedition rebellion c. Let their pretences and behaviour be never so fair be sure they are false prophets 17. Even so every good tree bringeth forth good fruit but a corrupt tree bringeth forth evil fruit 18. A good tree cannot bring forth evil fruit neither can a corrupt tree bring forth good fruit 19. Every tree that bringeth not forth good fruit is hewn down and cast into the fire 20. Wherefore by their fruits ye shall know them 21. Not every one that saith unto me Lord Lord shall enter into the kingdome of heaven but he that doth the will of my father which is in heaven Paraphrase 21. And though in words they take upon them to be the only servants sons and saints of God as hereticks and schismaticks ordinarily doe yet these words of theirs and their confident calling on God are not such fruits by which you can judge well of them for 't is not every one which beleiveth on me which acknowledgeth me which looketh for salvation from me that 22. Many will say to me in that day Lord Lord have we not prophesied in thy name and in thy name have cast out Devils and in thy name done many wonderful workes Paraphrase 22. At the day of judgement Lord we are the men which thou by thy power hast enabled to foretell things to come and by the same to exorcise Devils and doe all kind of miracles 23. And then will I professe unto them note d I never knew you depart from me ye that work iniquity Paraphrase 23. saying I never knew you 24. Therefore whosoever heareth these sayings of mine and doth them I will liken him to a wise man which built his house upon a rock Paraphrase 24. Beleiveth and entertaineth all these commands here contained in this Sermon beginning c. 5. 1. and practiseth them he is like a prudent builder that laid the foundation of his house upon a rock see note on c. 10. b. 25. And the rain descended and the note e floods came and the winds blew and beat upon that house and it fell not for it was founded upon a rock Paraphrase 25. Land-floods that proceeded from that sudden rain 26. And every one that heareth these sayings of mine and doth them not shall be likened unto a foolish man which built his house upon the sand Paraphrase 26. Shall be like and by all men known and reputed to be like 27. And the rain descended and the floods came and the winds blew and beat upon that house and great was the fall of it 28. And it came to passe when Jesus had ended these sayings the people were astonished at his doctrine 29. For he taught them as one having authority and not as the Scribes Paraphrase 29. For all this Sermon of his whether spoken continuedly or with pauses between was delivered by him as by one which had extraordinary power and mission prophetick at least which since Ezras time had been intermitted as the Jewes confesse and not as the Doctors of Law among the Jewes Annotations on S. MATTHEW Chap. VII V. 3. Mote What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies will appear by two waies of judging first by the judgment of the Greek Grammarians Hesychius renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thin drie pieces of wood and then taking it in that notion of a thin piece of wood the least splinter or shiver imaginable of very little yet of some length 't will be here very fitly used and set opposite to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beame the biggest and longest piece of wood which is used The second way is by comparing the next verse which is the varying the phrase a little with a Proverbial speech among the Jewes in and before Christs time set down afterward with some variation in the Talmud thus They which say to others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take out the small piece of wood out of thy teeth are answer'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take out the beame out of thine eyes To check the importunity of those who are alwayes censuring and condemning others for small matters reprehending for trifles when they are themselves guilty of those things which are much more to be reprehended V. 6. They trample There is in these words observable an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a going back speaking first to the second of the two things proposed and then after to the first As it is very frequent with
the iota or title mentioned before c. he shall be least in the kingdome of God that is indeed shall not be admitted at all which by this figure is thus express'd in relation to what went before He shall be the least as he breaks the least without which that would not have been the style in all likelyhood Thus Isai 65. 11. Yee are they that furnish the drink offering to that number Therefore will I number you to the sword c. Thus Mat. 12. 50. upon mention of his mother and brethren seeking him which was literally true of Mary c. Christs reply is in another not a literall sense Whosoever doth the will of my father the same is my brother and sister and mother So 1 Cor. 8. 2. speaking of the knowing of God in the vulgar ordinary sense of knowing he adds v. 3. but if any man love God he is known of God in another notion of knowledge for approbation and in the same kind again Gal. 4. 9. Now after ye have known God or rather are known of God and Rom. 14. 13. Let us no longer judge one another that is censure separate from communion but rather judge this quite in another sense as Judging signifies thinking fit and resolving and Rev. 22. 18 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any man shall adde to these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God shall adde to him the plagues c. and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any man shall take away God shall take away his part out of the book of life Agreeable to these is this phrase here on mention of the dead father preceding Let the dead bury the dead but follow thou me that is not let the dead but let others do that office interre the dead but thou that art a consecrated person must do that to which thou art consecrated which in all probability if it were not a proverbiall speech known among them was yet the imitation of some other proverb as Like to like the living to the living the dead to the dead c. which are not always to be required to the literall sound of the words wherein they are express'd V. 28. Tombs 'T was usuall for the Devils to abide in tombs to confirm in men that vain perswasion of the souls of men after Death being turn'd into Devils see Hieron Magius miscellan l. 4. c. 12. and for divers other ends for which the solitude of such places was advantagious to them none using to come thither but to bury their dead V. 30. Swine That there were Swine among the Gadarens contrary to the Jewish customes will not bee strange when 't is remembred that Gadara is by Josephus numbred among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grecian Cities which Pompey took away from the Jews see Is. Causab ad Baron p. 219. and that the greatest part of the inhabitants were Syrians not Jews by the affirmation of the same Josephus l. 2. de Bello Judai c. 33. See Constant l' Empereur de legibus p. 181. CHAP. IX 1. AND he entred into a ship and passed over and came into his own city Paraphrase 1. Capernaum where he now dwelt v. 7. and Mar. 1. 21 45. and c. 2. 1. and to which he removed from Nazareth Mat. 4. 13. 2. And behold they brought to him a man sick of the palsie lying upon a bed and Jesus seeing their faith said unto the sick of the palsie Son be of good cheer thy sins be forgiven thee Paraphrase 2. By this extraordinary course of bringing the sick man discerning the great vigor of their faith 3. And behold certain of the Scribes said note a within themselves This man blasphemeth Paraphrase 3. Either in their hearts or in private discourse one with another not heard by him or his disciples 4. And Jesus knowing their thoughts said Wherefore think ye evil in your hearts Paraphrase 4. And Jesus by his divine power as searcher of hearts discerning whither their thoughts or words whispered among themselves and not spoken audibly said unto them Why doe you passe such malicious causelesse censures 5. For whether is easier to say Thy sins be forgiven thee or to say Arise and walk Paraphrase 5. Be cured of thy palsie and walk about 6. But that ye may know that the son of man hath power on earth to forgive sins Then saith he to the sick of the palsie Arise take up thy bed and go unto thy house Paraphrase 6. That Christ in this state of exinanition hath authority to forgive sins here to men that lie under punishment of them and consequently to deliver from their bond those that were deliver'd up to Satan and so tormented by him This power given to Christ on earth in the commission received from his Father v. 8. to be from this time continued on the earth and accordingly committed by Christ at his departure to the Apostles Joh. 20. and in them to their successors that what they forgive on earth should be forgiven in heaven and the bonds loosed 7. And he arose and departed to his house 8. But when the multitudes saw it they marvelled and glorified God which had given such power unto men Paraphrase 8. were amazed to see it and acknowledged it an incomprehensible mercy of God to send a Prophet to them with such a commission power of pardoning sin and that testified by doing an absolute miracle v. 6. 9. And as Jesus passed forth from thence he saw a man named Matthew sitting at the note b receit of custome and he saith unto him Follow me And he arose and followed him Paraphrase 9. a tole-gather or Publican by trade busie about his work and upon Christs first word of command or call he left his trade and attended him as his constant disciple 10. And it came to passe as Jesus sate at meat in the house behold many note c publicans and sinners came and sat down with him and his Disciples Paraphrase 10. And this new disciple of his made him a feast Mar. 2. 14. and that a great one Lu. 5. 27. though Matthew being the Writer of this Gospel affirm it not of himself And as Jesus was at that feast in Matthews house many other Publicans such as Matthew had been who were looked upon by the Jewes as the vilest sort of men that no Jew was to eat or drink or converse with familiarly 11. And when the Pharisees saw it they said to his disciples Why eateth your master with publicans and sinners Paraphrase 11. Why doe your master and you Lu. 5. 30. a thing which is so unlawfull ear 12. But when Jesus heard that he said unto them They that be whole need not a Physitian but they that be sick Paraphrase 12. He raised his voice and directed it to the Pharisces that stood thus cavilling by and said 13. But goe ye and learn what that meaneth I will have mercy and not sacrifice for I am not come to call the
way of eminence somewhat above other men and yet live in so mean a humane condition on the other side and have call'd my self by no other name among you pretended to no other title but that of the son of man Who am I taken to be In the other Gospels of Mark 8. 27. and Lu. 9. 18. 't is only thus Who do men say or who say the people that I am V. 17. Flesh and blood The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flesh and blood is an Hebrew phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying no more then a meer man here upon the earth one that hath ascended no higher then the common state of men Thus 't is ordinary in the Jewish Writers Take one example for all in Gemara Babyl ad Cod. Berachoth where a parable of a rich man the first draught as it were and monogramme of that which is enlarged and fill'd up with lively colours by our Saviour Lu. 16. 19. is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a parable of a King of flesh and blood that is of a humane mortal King here on earth Thus 1 Cor. 15. 50. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flesh and blood cannot inherit the kingdome of God that is these corruptible gross earthy bodies of ours till they be refined So Eph. 6. 12. our wrestling is not against flesh and blood that is against ordinary humane enemies but as it follows against the most powerfull enemies c. and so here when Christ tells Peter that that confession of his That Christ is the Son of God was not founded on any humane testimony nor on the votes and wishes of men which were not much likely to be gratified by this doctrine but on that stronger of God himself And so when S. Paul mentions his call to Apostleship immediately from heaven Act. 13. 2. he adds Gal. 1. 16. that he applied not himself to flesh and blood that is to any men to receive mission or commission of Apostleship from them V. 18. Rock The name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying a stone here such an one as for the firmnesse and validity is fit to bear the greater stresse and weight in the building is applicable to the person of S. Peter in respect of the Church He was the Apostle of the circumcision as Christ himself was He was already a very considerable Disciple joyn'd ordinarily with Jamâ—s and John in the participation of some favours which others enjoyed not though in Christs favour John enjoy'd the first place Joh. 13. 25. be twice made confession with greatest boldnesse of Christs being the Messias and son of God Joh. 6. 19. and here And after the Resurrection of Christ he had among the twelve the honour of his first appearing 1 Cor. 15. 5. and proportionably was first of all to preach and make known to the Jewes but so as not to exclude the Heathens the truth of that which he here profess'd viz. that Jesus is the Christ In this respect it is here told him that he should be a stone by way of excellence for amongst the Hebrewes all the Levites were in a common notion of this phrase call'd stones of the Temple such as next the corner-stone may also be called the first stone in building the Church of Christ which when 't was once built should never be destroyed again and that he should have a power of governing signified by the keyes v. 19. yet so as that other Disciples are to be look'd on as foundation-stones also Ephes 2. 20. Revel 21. 14. see note on c. 10. b. as they are called after the erecting of it columnes and pillars Gal. 2. 9. that is principall supporters of the Church built and principall ingredients in the building and so also endowed with the power of governing of binding and loosing c. 18. 18. remitting and retaining Joh. 20. 23. all one directly with that which is here bestowed on him So that the application of this whole speech to S. Peters person doth not either immediately import or by necessary or probable consequence inferre any Oecumenicall pastorall power in him much lesse in any other person by claime of succession from him over other Apostles and their plantations that is the Universall Church of Christ but only a reverence due to him who was so excellent and principall an instrument in the first erecting of the Church and in proportion also to his Successors in each Church by him planted as far as they should walk in his steps And for any other priviledges of particular See or Bishop upon claim of succession from him they cannot appear to belong to any one or more above all others by the force of this Text. Ib. Hell Hades here according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the state of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before mention'd note on c. 11. i. signifies death or grave or destruction and by consequence Satan also who hath the power of these Then for gates they may signifie first power force strength which consists in armes or weapons which were usually kept over the Gates of the cities Secondly counsell contrivance stratagems policy because they were wont to sit in counsell in the Gates Thirdly wordly authority borrowed by Satan from his instruments the heathen powers of the world because judgment was wont to be exercised in the Gates and so these three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Macarius his style being put together will conclude that 't is not all the power and strength wisedome and policy authority and Empire in the world no not death or grave which are proverbially irresistible Cant. 8. 6. nor Satan himself that shall be able to destroy this fabrick now to be erected by Christ and his Apostles in the hearts of men though that glorious Temple of Jerusalem erected by Gods own appointment shall be destroyed Now that all this shall not prevaile against the Church may be understood either as the Church signifies particular persons beleivers true faithfull Christians of which the Church consists or as it signifies the whole congregation and society of men As the Church signifies the persons so the phrase imports that though Christians shall die yet Death shall have no dominion over them Christ shall break open those barres and rescue them by his resurrection from the power of the grave As it referres to the Church in complexo that is to the whole congregation of Christian professors so it signifies a promise of Christ that it shall never be destroyed so as to perish totally irrecoverably but whatsoever change it undergoes in the world it shall again lift up the head and have as it were its resurrection which promise is perform'd if as it decaies or perishes in one branch or part it receive and flourish in another V. 19. Keys of the kingdome What is here meant by the keyes is best discernible by Isai 22. where God foretells Eliakim v. 20. the son of Helkiah that he will call him and cloath him
both together Annotations on Chap. X. V. 12. Put away her husband That which is here said convertibly of Divorces the wife putting away the husband as the husband the wife must not so be understood that the wife hath or ever had in any case power to put away the husband though not to marry again as in case of fornication the husband may put away the wife For there is that difference between the Husband and the Wife that renders one lawfull and not the other viz. the dominion of the Husband over the Wife which the Wife whose part is obedience Gen. 3. 16. 1 Pet. 3. 6. hath not back again over the Husband and accordingly in the Law though there be a liberty given to the man of putting away the wife in more cases then Christ allowes of yet there is none given the Wife to put away the Husband in any case and Christ that restrained that liberty of the man to the one case of Fornication cannot be thought and no where appears to have enlarged or extended that liberty to the Wife As for the some kind of semblance of it here in this text it will cease to be so by observing either of these two things First that the only thing here in hand in these two verses is to set down the unlawfull and adulterous divorces viz. those that are attended with marrying some other for such are all they equally whether committed by the man or woman and so there is no occasion here to state that other question of lawfull divorces which had been made by the Pharisees v. 2. and answered Negatively v. 3. c. And consequently all that is here said is that the Wife however separated from the Husband may not marry again not that she may in any case lawfully separate Many things of this nature there are in the Scripture which are spoken only to prepare for somewhat else and have themselves no farther imporâ—â—â—ce all the weight of the speech lying on that other part to which they prepare See Note on Mat. 9. d. Secondly The nature of the word that is here and in other places of the New Testament used for divorcing falls out to be a word which signifies not putting away as that notes any act of authority but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolving loosing releasing from a debt or a band and so it may truly be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is only releasing absolving not putting away the husband that is doing what is in her power to doe but not pretending to more The Grecians were wont to speak more accurately calling it on the mans part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to send or cast out the wife but on the wives part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to leave or forsake the Husband which though practised among the heathen sometimes yet being but an act of desertion it pretends not to any authority over him that is forsaken V. 19. Defraud not That our Saviour reckons up here the six last precepts of the Decalogue containing our duty toward our brethren that is toward other men under the Law is presently clear to him that considers the words either here or Mat. 19. 17. From thence it is clear again that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is S. Marks rendring of the tenth commandement And it is observable how many waies this commandement is rendred in the Bible in Exod 20. and Deut. 5. the Septuagint expresse it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt not covet S. Paul Rom. 7 7. hath the same but S. Mark here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt not defraud and S. Matthew ch 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Thou shalt love thy neighbour as thy self From which 't is farther observable what is the meaning of that commandement That undoubtedly which will be the joynt united importance of these three phrases not that which might be thought sufficient to expresse the meaning of some one of them that is so to rest satisfied every man with his own lot which God hath afforded him and so to desire the good of others as well as of himself as not to desire or endevour to gain any thing to himself by the losse or diminution of any other to think the neighbour as fit to enjoy any thing that belongs to him as himself to enjoy his own and so joyne together these two precepts of the Heathens the Quod sis esse velis nihilque malis in Martial the perfect complacency with our present condition and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Menander the not coveting so much as a needle or pin of anothers V. 23. Hardly The thorny ground appears by the parable of the sower to be very contrary tothe good fruitfull the embleme of the honest heart wherein Christianity was to be planted By that was meant the mind choak'd with riches and the cares of this world which betray and eat out many good hopefull seeds of grace which would otherwise lift up the soul to the pursuit of the one necessary And this is the interpretation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great difficulty of the rich mans being a disciple of Christ and attaining to his kingdome This Julian in his Epistle to Ecebolius speaks of scoffingly and saith that he took away from the Christians all that they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may not be deprived of that heavenly kingdome which they hope for V. 31. Many They who were call'd and chosen first to be disciples who consequenly ought to have express'd more zeal more fidelity and taken more pains in the Apostolicall office are here call'd the first in respect of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being first called into the vineyard and such was Peter and John and the rest of his present disciples The last are those which were call'd later as S. Paul who saith truly of himself that as he was born out of due time suddainly not regularly as the disciples in Christs life-time had been disciples a long space before they had their commission of Apostleship so he was in labours more abundant c. 1 Cor. 15. 10. and 2 Cor. 11. 23. And they that have written the Itineraries of the Apostles have observed the truth of it S. Paul having travail'd much farther then either S. Peter or S. John as they have describ'd the circuit CHAP. XI 1 AND when they came nigh to Jerusalem unto Bethphage and Bethany at the mount of olives he sendeth forth two of his disciples Paraphrase 1. Mat. 21. 1. 2. And saith unto them Go your way into the village over against you and as soon as ye be entred into it ye shall find a colt tyed whereon never man sate loose him and bring him Paraphrase 2. foal of an Asse 3. And if any man say unto you Why do you this say ye that the Lord hath need of him and straightway he will send him hither 4. And they went their way
2. wondring whence he had such excellencies Mat. 13. 54. but because they knew he was Josephs reputed son one brought up in an ordinary condition they did not believe on him 23. And he said unto them Ye will surely say unto me this proverb Physitian heale thy self Whatsoever we have heard done in Capernaum doe also here in thy countrey Paraphrase 23. Whereupon the spake unto them saying that which among the Jews is by way of gibe vulgarly used to a Physitian who is himself fallen into any disease or infirmity Physician c. which signifies a man that pretends to doe cures abroad but is able to do none at home is become appliable to me who being believed on by strangers and by that means having opportunities to doe miracles or healing among them am despised and rejected among my own countreymen very few of whom having that belief of my power as to come to me for cure Mar. 6. 5. I cannot consequently doe many such miracles here Mat. 13. 58. which in Capernaum and other places I have done 24. And he said verily I say unto you No prophet is accepted in his own countrey Paraphrase 24. And so generally it hath been when prophets have been sent to work miracles of mercy very few among their countrey-men to whom they were familiarly known have been found fit to receive them 25. But I tell you of a truth many widowes were in Israel in the daies of Elias when the heaven was shut up three years and six months when great famine was throughout all the land 26. But unto none of them was Elias sent save unto Sarepta a city of Sidon unto a woman that was a widow Paraphrase 25 26. As in Elias's time of the many men and women particularly of widows that were in that time of famine through all Israel there was none qualified to receive that miracle from Elias but one onely the widow of Sarepta or Zarephath a city of Zidon 1 Kin. 17. 9. 27. And many lapers were in Israel in the time of Eliseus the prophet and none of them was cleansed saving Naaman the Syrian Paraphrase 27. And though there were many leprous persons among the Israelites in Elisha's time yet they being his countrey-men the observation was there as here that no one of them had faith to seek and qualifie himself for a cure of his leprosie Only Naaman which was not that countrey-man but a Syrian was by Elisha converted to the true religion and heal'd of his leprosie 28. And all they in the synagogue when they heard these things were filled with wrath 29. And rose up and thrust him out of the city and led him unto the brow of the hill whereon their city was built that they might cast him down headlong 30. But he passing through the midst of them went his way Paraphrase 30. without being hurt by any of them 31. And came down to Capernaum a city of Galilee and taught them on the sabbath daies 32. And they were astonished at his doctrine for his word was with power Paraphrase 32. he spake with authority Mat. 7. 29. and added miracles also to confirm the truth of what he said 33. And in the synagogue there was a man which had a spirit of an unclean devil and cried out with a loud voice Paraphrase 33. was possessed by the devil and tormented with a sore disease consequent to it 34. Saying let us alone what have we to doe with thee thou Jesus of Nazareth art thou come to destroy us I know thee who thou art the holy One of God 35. And Jesus rebuked him saying Hold thy peace and come out of him And when the devil had thrown him in the midst he came out of him and hurt him not Paraphrase 35. cast him into a sit of apoplexy before or in the presence of them all the devil and the disease departed from him and he was very well immediately 36. And they were all amazed and spake among themselves saying What a word is this For with authority and power he commandeth the unclean spirits and they come out Paraphrase 36. This is very wonderfull beyond all that was ever seen before 37. And the fame of him went out into every place of the countrey round about 38. And he arose out of the synagogue and entred into Simons house and Simons wives mother was taken with a great feaver and they besought him for her Paraphrase 38. went 39. And he stood over her and rebuked the feaver and it left her and immediately she arose and ministred to them Paraphrase 39. commanded the feaver to depart from her and so it did 40. Now when the sun was setting all they that had any sick of divers diseases brought them unto him and he laid his hands on every one of them and healed them Paraphrase 40. by prayer and imposition of hands without the use of any thing else cured them 41. And devils also came out of many crying out and saying thou art the Christ the son of God And he rebuked them suffered them not to speak for they knew that he was Christ 42. And when it was day he departed and went into a desert place and the people sought him and came unto him and stayed him that he should not'depart from them Paraphrase 42. used all means to prevail with him 43. And he said I must preach the kingdome of God to other cities also for therefore am I sent Paraphrase 43. My businesse is to preach the Gospel and the cures which I work are but subservient to that and this I must preach to the rest of the villages and townes and not continue still in one place 44. And he preached in the synagogues of Galilee Annotations on Chap. IV. V. 17. Opened the booke The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referres to the manner of writing among the Jewes which was not in Parchments or papers sowed together as we now use but in one continued page or long roll and that folded up to save it from dust or other harm So the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies no more then charta volubilis a paper or parchment folded up according to that of Isa 3. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the heavens shall be folded up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a book referring to the custome of folding books and writings and so Apoc. 6. 14. the heavens passed away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a folded book that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is by the Greek sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by us rightly rendred a bill Deut. 24. 1. and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the round form when 't is folded up as in Architecture some round parts are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 26. 32. 27. 17. 36. 34. 38. 28. 27. and so saith Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the volume or round form of a book which some call the folding Thus it is used Heb. 10. 7. out of the Psalmist
Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you sent twice to my wants I shall need to adde no more to this but onely that what some did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distribute or dispense onely as instruments or officers or ministers of others liberality that also some did out of their own estates and so here these women did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of their own goods So I suppose One siphorus 2 Tim. 1. 18. So Phoebe Rom. 16. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the minister of the Church in Cenchrea who is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius an entertainer and succourer of many and of Paul himself It is a military word of souldiers relieving and defending and rescuing one another which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a work of mercy And he that exerciseth it is called indifferently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Rom. 16. 2. So in Demosthenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who help'd Aphobus to defraud me And in Strabo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he maintained defended a false opinion and many the like And this Phoebe thus called and such as she were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sisters or Christian women that accompanied the Apostles in their travails and provided for them that they might preach and not be put to earne their livings with their hands 1 Cor. 9. 5. Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Note on Phil. 1. c. V. 14. Bring no fruit to perfection The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is best explained by Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring forth fruits in the season or perfect fruits Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring forth perfectly Josephus uses it of women that go their full time that do not miscarry or bring forth abortives and so it here belongs to that corn that prospers and thrives and comes on well and continues till harvest and miscarries not by any defect in the soyle or other ill accident V. 23. The lake That which is here truely called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so it was the lake and not the sea of Genesareth c. 5. 1. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sea Mat. 8. 24. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sea of Galilee Mat. 4. 18. and Joh. 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and c. 21. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sea of Tiberias And all this not because it was a sea but because of the ambiguity of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as it signifies the sea so also any lake or confluence of waters and is used for that great vessel in the Temple 1 Kin. 7. 23. which being of such a largenesse 30 cubits round and 5 cubits high and containing 2000 baths was a kind of lake and is there so called a molten lake the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being there used and by us rendred sea but would be more properly lake And so likewise the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the other Gospels would be better according to the sense rendred lake also the lake of Galilee and Tiberias See Lyra on Gen. 1. 10. V. 31. The deep That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should here signifie the pit of hell the place created for the devil and his angels wheresoever it is situate may be guess'd by the nature of the word which signifies bottomlesse and from the use of it in some other places of the New Testament as Revel 9. 1 2. and 11. 7. and 17. 8. and 20. 1 3. where there is mention of chaines as there is of tartarum 2 Pet. 2. 4. And so also the context here inclines it for the first request of the devil to Christ was v. 28. I beseech thee torment me not and in the other Gospel Mat. 8. 29. Art thou come to torment me before my time expressing the devils fear that by this coming of Christ he should presently be cast into his chains of hell see Note on Mar. 5. b and confined to those torments which he thought belong'd not to him till the day of judgement and the next was in plain words not to send him into hell or the pit CHAP. IX 1. THen he called his twelve disciples together and gave them power and authority over all devils and to cure diseases Paraphrase 1. and to qualify them for their office he gave them power to cast out devils out of those that were possess'd with them 2. And he sent them to preach the Kingdom of God and to heal the sick 3. And he said unto them Take nothing for your journey neither staves nor scrip neither bread neither money neither have two coats a piece Paraphrase 3. Make no provision for your journey nor take with you so much as a staffe to guard you by the way see Mat. 10. e. 4. And whatsoever house ye enter into there abide and thence depart Paraphrase 4. as long as you remain in that city Mat. 10. 11. 5. And whosoever will not receive you when ye go out from that city shake off the very dust from your feet for a testimony against them Paraphrase 5. by that means to testify to them and others that ye have been with them and have not been received but unworthily rejected by them and accordingly to expresse to them what is likely to befall them Mat. 10. 14. 6. And they departed and went through the towns preaching the Gospel and healing every where 7. Now Herod the Tetrarch heard of all that was done by him and he was perplexed because that it was said of some that John was risen from the dead Paraphrase 7. Christ and he did not know what to think because some said that it was John Baptist risen from the dead who having been killed by him he feared he would now work some eminent revenge on him for it 8. And of some that Elias had note a appeared and of others that one of the old Prophets was risen again Paraphrase 8. some that Elias was come 9. And Herod said John have I beheaded but who is this of whom I hear such things and he desired to see him 10. And the Apostles when they were returned told him all that they had done and he took them and went aside privately into a desert place belonging to the city called Bethsaida Paraphrase 10. within the territory of Bethsaida 11. And the people when they knew it followed him and he received them and spake unto them of the kingdom of God and healed them that had need of healing Paraphrase 11. preached the Gospel to them 12. And when the day began to wear away then came the twelve and said unto him Send the multitude away that they may go into the countrey and townes round about and note b lodge and get victuals for we are here in a desert place Paraphrase 12. refresh themselves 13. But he said unto them Give ye them to eat And
bear the burthen of the people with thee that is take part of the burthen of ruling them So v. 25. The Lord took of the Spirit that was upon him and gave it unto the Seventy and when the Spirit rested upon them they prophecyed c. that is some gifts extraordinary attended this commission partly to signifie that they were thus set apart and endowed with authority by God and partly to fit them for the discharge of their office conferred on them So v. 26. the Spirits resting on Eldad and Medad was Gods conferring this authority on them to which were joyned also those gifts of the Spirit and they prophecied also and so ver 29. Would God all the Lords people were prophets and that the Lord would put his Spirit upon them that is communicate that power to them which he had given to Moses and qualifie them with extraordinary gifts accordingly So at the making of Saul King the Spirit of the Lord shall come upon thee 1 Sam. 10. 6. some extraordinary change wrought on him by which his commission was evidenced to himself and others and so ver 10. And proportionably in the New Testament Christs Prophetick commission was thus conferr'd on him The Spirit of God descending like a dove and lighting or resting on him and above what had before been done to any a voice from heaven proclaiming this Commission to be given to him from his Father and this from Isa 61. 1. is called the Spirit of the Lord being upon him and that explained by his being anointed to preach Luk. 4. 18. and by the Spirit of wisedom c. Isa 11. 2 3. which signifies a commission and all other extraordinary gifts and powers conferred upon him and is called his being anointed with the holy Ghost and with power And so of his Apostles Act. 2 4 their being fill'd with the holy Ghost is their being endow'd with commission from heaven for that sacred function and accordingly they spake with tongues as the Seventy and Saul after the Spirits coming on them prophecied as the Spirit gave them utterance and this as the completion of that promise of Christ that they should be endued with power from on high Luk. 24. 49. or receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power of the holy Ghost coming upon them And so ever after the ordaining of a Bishop in the Church was expressed by his receiving the holy Ghost Other uses there are of the word Spirit which will be discernible by the Context and be reducible to one or more of these but are too long to be more particularly set down here CHAP. X. 1. AFter these things the Lord appointed other seventy also and sent them two and two before his face into every city and place whither he himselfe would come Paraphrase 1. beside the twelve Apostles chose seventy others to be to him as disciples were wont to be to Prophets that is to go on his errands as he should appoint them which they did by turns two at once as harbingers proclaiming his approach in every city whither he meant to come 2. Therefore said be unto them The harvest truly is great but the labourers are few pray ye therefore the Lord of the harvest that he would send forth labourers into his harvest Paraphrase 2. The province is large and there be many that are ready to receive the Gospel when it shall be preached to them It is needfull therefore to pray to God to incline mens hearts to undertake this office of going and revealing it to them for as yet there are very few for so great a task 3. Go your wayes behold I send you forth as lambes among wolves Paraphrase 3. But when ye go ye must expect to meet with dangers and ill receptions 4. Carry neither purse nor scrip nor shooes and salute no man by the way Paraphrase 4. Yet let not that deterre you or put you upon making provisions before-hand for your journey And as you go spend no time in civilities with any Intend and mind that one business you go about 5. And into whatsoever house ye enter first say Peace be to this house 6. And if the sonne of peace be there your peace shall rest upon it if not it shall turn to you again Paraphrase 6. any to whom peace properly belongs any pious person called by an Hebraism the sonne of peace as the wicked Apostate traytor is the sonne of perdition Joh. 17. 12. any pliable person capable of the blessing of the Gospel dwell there 7. And in the same house remain eating and drinking such things as they give for the labourer is worthy of his hire Go not from house to house Paraphrase 7. Remove not out of one house to goe to another in the same city 8. And into whatsoever city ye enter and they receive you eat such things as are set before you Paraphrase 8. receive without any scruple the entertainment which they offer you 9. And heal the sick that are therein and say unto them The kingdome of God is come nigh unto you Paraphrase 9. See Mat. 3. note c. 10. But into whatsoever city ye enter and they receive you not go your ways out into the streets of the same and say 11. Even the very dust of your city which cleaveth on us we do wipe off against you notwithstanding be ye sure of this that the kingdome of God is come nigh unto you Paraphrase 11. as a testimony of your obstinacy and usage of us Mat. 10. 14. and Luke 9. 5. and as a token to assure you that your destruction is very neer falling on you 12. But I say unto you that it shall be more tolerable in that day for Sodome then for that city Paraphrase 12. when that judgment comes v. 14. 13. Woe unto thee Chorazin woe unto thee Bethsaida for if the mighty works had been done in Tyre and Sidon which have been done in you they had a great while ago repented sitting in sack-cloth and ashes Paraphrase 13. Woe unto you ye cities of Jewry among whom so many miracles have been shewn to work faith in you and so to bring you to repentance and all in vain Had the like been done in heathen cities neer you they in all likelihood would have been wrought on by them 14. But it shall be more tolerable for Tyre and Sidon at the judgment then for you Paraphrase 14. And accordingly their portion in the vengeance approaching shall be more supportable then yours 15. And thou Capernaum which art exalted to heaven shalt be thrust down to hell Paraphrase 15. destruction and desolation See Mat. 11. 23. 16. He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me Paraphrase 16. The not hearkning to your preaching the despising of these warnings of yours is the despising of me that have sent you and so of God that sent me and hath destin'd this only
sense ch 5. 14. From this there is also a third sense of the word but lighthly changed from the second to signifie perspicuity of speech as that is opposite to darknesse or parabolicall expressions when the matter is free and not involved or obscured by words So Joh. 10. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tell us plainly as that is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hold them in suspence So Joh. 11. 14. having said Lazarus sleepeth which was a figurative and withall equivocall speech he then speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in plain words Lazarus is dead So again c. 16. 25. and 29. in both places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plainly in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in parables So 2 Cor. 3. 12. we use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great plainness that is perspicuity of speech in opposition to the veile over Moses's face the obscurity of the Old Testament v. 13. Fourthly it signifies speaking in any assembly in a Declamatory way of oration speaking to the people Thus doth Phavorinus define 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a going into the midst of the assemby to speak unto the people on any occasion And this saith he according to the making of the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Act. 9. 27 28. and 14. 3. and 18. 26. and 19. 8. will be paraphrased literally saith he from that of Euripides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come and stand or speak in the midst of an assembly Thus is it Mar. 8. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he spake it in the hearing of the people Thus in the 13. v. of this chapter no man spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 publickly by way of harangue to the people No man so interposed either for or against him and v. 26. behold he speakes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 publickly and so c. 18. 20. I speak to the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in publick assemblies Lastly it signifies authority so saith Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also power authority Thus I conceive it signifies in these books whensoever the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with or in is joyned with it Thus Act. 4. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak the word with authority and v. 31. they spake it with authority being back'd with the power of miracles v. 30. So Eph. 6. 19. that speech may be given me to open my mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with authority as when 't is said of Christ that he taught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 7. 29. as one that had authority so Col. 2. 15. where speaking of Christ as a Conquerour he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made open shew of them that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with authority as one that triumphed over them And so sure 't is here when his kindred not believing in him v. 5. first finde fault with him for doing his miracles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a more private place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Chrysostome accusing his timidity and also suspecting the things that he had done as not truly done doubting whether they were true miracles or no and thereupon advise him to goe up to Jerusalem to the feast and doe them there then adde as looking on the authority which they thought he sought for among the people or wishing that he would look after it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where none of the four former notions will be agreeable to it and therefore must be rendred in the fifth No man doth any thing in secret and desires to be in authority Of this S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the adding that phrase signifies love of glory either that they thought he desired to be followed and magnified among men to be a great Rabbi among the people or else that they desired it for him Thus also in the Accusative case with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it seems to signifie Heb. 10. 19. where the Christian is said to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is liberty authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to enter into the Holies as the Priest had typically under the Law so Eph. 3. 12. In whom we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is liberty and accesse or liberty to come freely not confidence for that is after express'd by the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with confidence so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tim. 3. 13. when the Deacon ascends to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good that is higher degree of Bishop he is said to acquire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great power in the faith authority in the preaching of the Gospel or in the Church of God so Theophylact expounds it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to become more honourable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shine in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the dignity or degree of Presbyter or Bishop V. 20. Thou hast a devill All sorts of diseases were in those days brought on men sometimes by the devil and so generally they that are brought to Christ for cure are said to be possess'd see Note on Mat. 17. c. but especially those who were more strangely affected without any visible cause of it were generally thought to suffer this from the devils getting power to possesse them and of this sort especially mad men such the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 8. 28. appear to be by their raving temper there who being not discernibly sick or ill affected did yet behave themselves as if they were in some strong distemper which is oft an effect of disease or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore were by them thought to be possess'd by some evill spirit So in Just Mart. Apll. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that are possess'd are by all men called mad So c. 10. 20. 't is plainly said He hath a devill and is mad and Mat. 11. 18. V. 22. Therefore 'T is to be observed that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in other Gospels so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this is a particle of transition otherwise unsignificant serving only for passage not to import any causality And the same is here to be said of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of this verse which is only a form of proceeding in the present discourse and might be rendred To this purpose you may observe that which followes being an account of the lawfulnesse of working cures on the Sabbath day and not the concluding this from the former as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this cause or therefore literally would import But 't is possible that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here might be the conluding of the former verse and the reading thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye wonder or are angry with me for this so Theophylact reads it But this is a conjecture V. 35. Dispersed among the
him see Note on ch 1. b. 42. Nevertheless among the chief rulers also many believed on him but because of the Pharisees they did not confess him lest they should be put out of the synagogue Paraphrase 42. Yet for all this many of the rulers of the people the members of the Sanhedrim did believe him to be the Messias such was Nicodemus ch 3. 1. c. But the sect of the Pharisees was of such authority and power in the Sanhedrim and they were so violently bent against him and all that received him that as Nicodemus ch 7. 50. and 19. 19. durst not come to him by day time so the rest durst not make any publick acknowledgement of their believing on him for fear they should be reproachfully censured see ch 9. Note b. and being rulers be turned out of their dignities in the Consistory 43. For they loved the praise of men more then the praise of God Paraphrase 43. For they valued their reputation with men especially their places in the Sanhedrim their reputation with the Pharisees that they were good Patriots constant to their old way more then the testimony of or reputation with God himself see ch 5. 41. 44. Jesus cried and said He that believeth on me believeth not on me but on him that sent me Paraphrase 44. The believing on me is nothing else but the believing on my Father whose commission I have and whose doctrine I teach 45. And he that seeth me seeth him that sent me Paraphrase 45. And he that seeth my miracles in them seeth my Fathers power the works of miracles which I do being wrought by my Father 46. I am come a light into the world that whosoever believeth on me should not abide in darkness Paraphrase 46. I am sent by my Father to enlighten the world to lead them that will receive my doctrine into all that is necessary for them to know for the ordering of their lives so as will be acceptable to God my Father 47. And if any man hear my words and believe not note d I judge him not For I came not to judge the world but to save the world Paraphrase 47. They that hear my preaching and reject it I do not mean to accuse them to my Father to make any complaint against them 'T was not the designe of my coming to accuse any man and so to bring any judgement on any 't is more agreeable to my designe to rescue all out of their sins and punishment due to them for sin 48. He that rejecteth me and receiveth not my words hath one that judgeth him the word that I have spoken the same shall judge him at the last day Paraphrase 48. The which will accuse and condemn such an one is that what I teach and he despiseth is the thing that my Father sent me to preach and that on purpose to bring them to eternal bliss that receive and obey it And the despising of that which was meant for his so great good and came backt with authority and commission from God the Father is an accusation which will be heavily charged on him at the day of judgement 49. For I have not spoken of my self but the Father which sent me he gave me a commandement what I should say and what I should speak Paraphrase 49. Every word or part of doctrine taught by me is by express commission of him 50. And I know that his commandment is life everlasting Whatsoever I speak therefore even as the Father hath said unto me so I speak Paraphrase 50. And of this I am sure that obedience to his precepts as they are now preached by me is the only way to bring men to eternal life Annotations on Chap. XII V. 20. Greeks The Grecians here are supposed to be proselytes of the gates who yet were not permitted among the Jews to celebrate the feast with them but onely either to behold their solemnities or holy festivities and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as it is here peculiarly said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they might worship at that time of publick worship which in atrio Gentilium in the court of the Gentiles they were permitted to do as appears by the Eunuch Act. 8. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who came to worship at Jerusalem where that Temple was which is styled the house of prayer to all people so the pious men that is Proselytes Act. 2. 5. which came up to Jerusalem at the feast of Pentecost V. 28. A voice The voice here was an articulate sound in the midst of thunder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voice and thunder are all one among these writers the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voices ordinarily signifying thunder Thus bath col the daughter of voice the onely way of oracle or revelation of Gods will among the Jews after the Babylonish captivity is among them the will of God revealed in thunder from heaven Ex. 19. 16 19. Hence it is that in this place ver 29. the bystanders say It thunders and others that an Angel spake both together saying the truth that there was a thunder joyned with a voice from heaven which is the daughter of thunder This is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thunders and voices Apoc. 4. 5. and 8. 5. so Mat. 3. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a voice saying is the thunder uttering such a voice and so ch 17. 5. Luk. 9. 35. And by this will be explained a seeming difference in the Acts in the story of Sauls conversion of hearing and not hearing the voice which shall be referred to that place Note on Act. 9. b. V. 39. Could not believe The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here may be rendred by Analogie with the same phrase used ch 5. 19. so as to signifie not any impotence in them but that as 't is said v. 39. they believed not So doth the Hebrew phrase signifie Gen. 19. 22. and so saith Isidorus Pelusiota of that Joh. 5. 19. expounding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he cannot that is he doth not So the phrase is used Mar. 6. 5. Luk. 16. 2. and so the Context here imports being no more then this that this unbelief of theirs was foretold by the Prophets which indeed was an argument to prove what the effect would be through their own contumacious wills but no way a cause of their unbelief or that which laid an impossibility of believing on them V. 47. I judge him not The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judging here seemeth to be taken in the sense of accusing as a plaintif or witnesse accuseth and not of condemning which is the office of a Judge For first it is here v. 41. spoken of the word or Gospel of Christ which had been preach'd unto them and not of Christ himself in that place 2dly 't is affirmed of Christ ch 5. 22. that all judgement is committed to the son
these goe their way Paraphrase 8. let my disciples all but my self be dismist or not apprehended 9. That the saying might be fulfilled which he spake Of them which thou gavest me have I lost none Paraphrase 9. And by this means that speech of his see ch 17. 12 15. had another beside the ordinary completion that no one of his disciples was cut off with him 10. Then Simon Peter having a sword drew it and smote the high priests servant and cut off his ear the servants name was Malchus 11. Then said Jesus unto Peter Put up thy sword into the sheath the cup which my Father hath given me shall I not drink it Paraphrase 11. This ought not to have been done by thee shall I not suffer patiently without resisting what my heavenly Father hat h determined I shall suffer 12. Then the band and the captain and officers of the Jewes took Jesus and bound him 13. And led him away to Annas first for he was father-in-law to Caiaphas which was the high priest that same year 14. Now Caiaphas was he which gave counsell to the Jewes that it was expedient that one man should die for the people Paraphrase 14. This was that Caiaphas who spake those words in the Sanhedrim as they were consulting about Christ ch 11. 50. 15. And Simon Peter followed Jesus and so did another disciple That disciple was known unto the high priest and went in with Jesus into the palace of the high priest Paraphrase 15. John 16. But Peter stood at the dore without Then went that other disciple which was known unto the high priest and spake unto her that kept the dore and brought in Peter Paraphrase 16. John who 17. Then saith the damosell that kept the dore unto Peter Art not thou also one of this mans disciples He saith I am not 18. And the servants and officers stood there who had made a fire of coales for it was cold and they warmed themselves and Peter stood with them and warmed himse 19. The high priest then asked Jesus of his disciples and of his doctrine 20. Jesus answered him I spake openly to the world I ever taught in the Synagogue and in the Temple whither the Jewes alwaies resort and in secret have I said nothing Paraphrase 20. publickly before an assembly see note on c. 7. a. 21. Why askest thou me Aske them which heard me what I have said unto them behold they know what I said 22. And when he had thus spoken one of the officers which stood by struck Jesus with the palme of his hand saying Answerest thou the high priest so Paraphrase 22. One of the Apparitors or Serjeants that were there thinking himself authorized to doe it by the judgment of Zelots struck Jesus as one that had violated the sanctity of the high priest 23. Jesus answered him If I have spoken evil bear witnesse of the evil but if well why smitest thou me Paraphrase 23. Jesus answered him If there were any ill in my speech accuse me and prove it but if there were no crime in me why dost thou strike me 24. Now Annas had sent him bound unto Caiaphas the high priest 25. And Simon Peter stood and warmed himself they said therefore unto him Art not thou also one of his disciples He denied it and said I am not Paraphrase 25. And in Caiaphas's hall Simon 26. One of the servants of the high priest being his kinsman whose ear Peter cut off saith Did not I see thee in the Garden with him 27. Peter then denied again and immediately the cock crew 28. Then led they Jesus from Caiaphas unto the hall of judgement and it was early And they themselves went not into the judgement hall note b lest they should be defiled but that they might eat the Passeover Paraphrase 28. legally polluted by being present among the heathen or Roman souldiers which being a legal pollution would make it unlawful for them to eat the Passeover 29. Pilat then went out unto them and said What accusation bring you against this man 30. They answered and said unto him If he were not a malefactor we would not have delivered him up unto thee 31. Then said Pilate unto them Take ye him and judge him according to your law The Jews therefore said unto him note c It is not lawful for us to put any man to death Paraphrase 31. Do ye take him and proceed with him according to your own laws But they replied You know that we cannot proceed in a capital matter according as our laws require the power of punishing capitally being taken away from us by the Romans 32. That the saying of Jesus might be fulfilled which he spake signifying what death he should die Paraphrase 32. Jesus had foretold that he should be lifted up or crucified which was a Roman punishment This prediction of his was now to be fulfilled and to that tends the Jews saying that the power of putting men to death was taken from them and was onely in the power of the Roman Procurator 33. Then Pilat entred into the judgement hall again and called Jesus and said unto him Art thou the King of the Jews 34. Jesus answered him Sayest thou this thing of thy self or did others tell it thee of me Paraphrase 34. Dost thou ask this question for thine own satisfaction or as a crime laid to my charge by the Jews 35. Pilate answered Am Ia Jew Thine own nation and the chief Priests have delivered thee unto me What hast thou done Paraphrase 35. Can I know what the Jews out of their books and prophecies expect and promise themselves The Jews have laid this to your charge that you pretend to be their King What have you done to give occasion to this charge 36. Jesus answered My kingdom is not of this world if my kingdom were of this world then would my servants fight that I should not be delivered to the Jews but now is my kingdom not from hence Paraphrase 36. In answer to Pilat's question v. 33. Jesus said I pretend not to nor aime at any earthly kingdom If I did I should engage my followers in a military manner to assist me as their King and defend me from being delivered into the Jews power but now by the contrary as appears by the reproof of Peter ver 11. it appears that I do not pretend to any such earthly kingdom 37. Pilate therefore said unto him Art thou a King them Jesus answered Thou sayest that I am a King To this end was I born and for this cause came I into the world that I should bear witnesse unto the truth Every one that is of the truth heareth my voice Paraphrase 37. It is as thou sayest I am a King I was born in humane flesh to this end namely to be a King Luk. 1. 32. and for this cause came I into the world see note on c. 1. a that I should testifie the truth of God
deny and crucifie him first and then when God raised him from the dead oppose the preaching of him 26. The Kings of the earth stood up and the rulers were gathered together against the Lord and against his Christ Paraphrase 26. That the Roman governours in Judea Herod and Pilate v. 27. should combine against him and the rulers of the Jewes should meet in councel in their Sanhedrim as v. 15. they here did purposely to oppose the Messias and in him God that sent him 27. For of a truth against thy holy child Jesus whom thou hast anointed both Herod and Pontius Pilate with the Gentiles and the people of Israel were gathered together Paraphrase 27. both the Roman governours Pilate and Herod and the Jewish Sanhedrim have conspired and joyned their malitious counsels against thy holy Son and servant Jesus whom thou hast sent to be the Messias of the world see note on ch 10. e. 28. For to doe whatsoever note b thy hand and thy counsell determined before to be done Paraphrase 28. To act in the crucifying of Christ and so though little meaning it to be the instruments of God's gracious providence and disposall who determined to give his only Son to die for us 29. And now Lord behold their threatnings and grant unto thy servants that with all boldnesse they may speak thy word 30. By stretching forth thine hand to heal and that signes and wonders may be done by the name of thy holy child Jesus Paraphrase 29 30. and enable us to preach the Gospel powerfully fearlesly and with authority see note on Joh. 7. a. and give power also to us thy servants the disciples of Christ to work miraculous cures on all those on whom we shall call the name of Jesus 31. And when they had prayed the place was shaken where they were assembled together and they were all filled with the Holy Ghost and they spake the word of God with boldnesse Paraphrase 31. And upon this prayer of theirs there came the like wind as is mentioned c. 2. 2. and shook the place where they were and speciall eminent gifts of God's Spirit fell upon those that were there present see ch 2. note d. and this was such a confirmation to them all that without all doubt or fear they published the Gospel of Christ see v. 29. 32. And the multitude of them that believed were of one heart and of one soul neither said any of them that ought of the things which he possessed was his own but they had all things common Paraphrase 32. And the believers although there were many of them agreed all in the same Christian designes 33. And with great power note c gave the Apostles witnesse of the resurrection of the Lord Jesus and great grace was upon them all Paraphrase 33. And the Apostles confirmed with many miracles their preaching of Christs resurrection and accounted it as a debt which they ought Christ for his great dignations among them and there was great instances of liberality and franknesse among them that received the faith all the believers bringing in plentifull contributions to the Apostles hands who received it of them for the publick use of the believers 34. Neither was there any among them that lacked for as many as had possessions of lands or houses sold them and brought the price of the things that were sold Paraphrase 34. So that there was a competent provision for all And this was thus raised and managed 35. And laid them down at the Apostles feet and distribution was made unto every man according as he had need Paraphrase 35. And the Apostles distributed 36. And Joses who by the Apostles was surnamed Barnabas which is being interpreted The son of consolation a Levite and of the countrey of Cyprus 37. Having land sold it and brought the money and laid it at the Apostles feet Paraphrase 37. Having a piece of land of his own not part of the Levites portion which he might not alienate but probably somewhat which belonged to him in Cyprus where he was born v. 36. made sale of it and brought the full price of it and put it wholly in the Apostles power to dispose of or distribute it Annotations on Chap. IV. V. 6. Kindred of the high Priest What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as many as were of the kindred of the high priest will be resolved by the Context where an assembling or meeting of the Sanhedrim is described v. 5. which consisting of three sorts of men Priests Elders and Doctors of the Law see Note on Mar. 5. c. is ofttimes express'd by the enumeration of those parts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 High priests Scribes and Elders Mat 26. 3. and very often in the Gospels In this place there is another way of enumeration then is usuall The Rulers and Elders and Scribes and Annas the chief priest and Caiaphas and John and Alexander and as many as were of the kindred of the high priest Where yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers seems to be a generall word denoting as elswhere men in authority Then Annas was the Nasi or chief person among them see Lu. 3. Note b. and Caiaphas the person that by the Procurator was put into the Pontificate in stead of the Aaronicall line And so there remains onely the Elders and Scribes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Indefinitely as many as were but in a more limited notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that were in the Sanhedrim of this sort of the kindred of the high priest and of that number John and Alexander by name which therefore appear to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 high priests joyned with the Elders and Scribes in other places that is that third sort of the Sanhedrim consisting of Priests Now the reason of this titles being applied to them is evident For as of Aarons posterity the lineal descendent onely succeeded him in the high priests office so of his two sons Eleazar and Ithamar sprang 24 families betwixt whom the Priests office was divided by David 1 Chron. 24. which should by weekly turns perform the service of the Sanctuary see Lu. 1. 5. sixteen of the sons of Eleazar and eight of Ithamar Of every one of these families and courses there was a chief the head of the family and these are consequently called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chief priests and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the kindred of the High-priest viz. as springing from Aaron and still allied to the one high-priests family as inferiour branches of it And many if not all these were members of the Sanhedrim for here they sit in Judicature with Annas and Caiaphas as with Moses and Aaron and the Elders and the Scribes ver 7. and being four and twenty in number would make up a third part of the whole number of 72 leaving the other two portions to be divided between the Elders
comparison again very uneven for if as sinne was a meanes to bring condemnation into the world so the same or some other one sinne had been the occasion of bringing mercy in and pardon had been wrought for that one sinne and no more or for those that should for the future perfectly and exactly obey then the comparison had been equall but the sinnes that occasioned the mercy and have their parts in the benefit of this justification are many sinnes and the persons that should receive it not righteous in that degree as Christ was and that makes the comparison uneven 17. For if by one man's offence death reigned by one much more they which receive abundance of grace and of the gift of righteousness shall reigne in life by one Jesus Christ Paraphrase 17. For if by Adam's sinne in that one kind death came into the world and through that one mans loynes and by the parity of reason that death was entailed upon all his posterity as being born after his image and guilty of other sinnes though not of that special kind then in like manner or rather indeed much more they that believe on Christ that receive and make use of that most rich grace righteousnesse of Christ that is are holy gracious and righteous too though not in his degree and so are according to his Evangelical way capable of this justification shall by the resurrection of Christ and by his living and interceding forever for them be sure to reigne with him 18. Therefore as by the offence of one judgment came upon all men to condemnation even so by the rightousnesse of one the free gift came upon all men unto justification of life Paraphrase 18. To conclude therefore as by one Adam's offence v. 12 and 16. sentence came on all offenders that is upon all meer sonnes of Adam to condemnation so by the righteousnesse of one God's gift of mercy in Christ v. 17. is come on all men Gentiles as well as Jewes to justification that is to the accepting them as just though they formerly lived in never so sinfull a course if they imitate the righteousnesse of Christ by sincere renovation 19. For as by one man's disobedience many were made sinners so by the obedience of one shall many be made righteous Paraphrase 19. For as by Adam's one act of eating the forbidden fruit against which death was threatned all his posterity as such and much more all that sinn'd in any other kind that is all meer mean in the world were subjected to that punishment death which was then pronounced only against the earing of that so by Christ's having performed exact perfect obedience and then suffered death in our stead or to make satisfaction for us all men even the Gentiles themselves that shall come in to Christ and perform sincere faithfull obedience to him shall be justified though they be not perfectly just and accepted by him 20. Moreover the Law entred that the offence might abound but where sinne abounded grace did much more abound Paraphrase 20. As for the Law that was given by Moses that came in by the by as it were to give men the more convincing clear knowledge of duty and sinne and so though it were not designed to that end see Theophylact yet by consequence it became a means to aggravate and enhanse sinne see note on Mat. 1. k. to render it more exceedingly criminous by being against a promulgate Law and that again is a means of making the mercy now in the Gospel to be farre a greater mercy to the Jewes to whom Christ and the Gospel were first sent 21. That as sinne hath reigned unto death even so might grace reigne through righteousnesse unto eternall life through Jesus Christ our Lord. Paraphrase 21. That as we visibly see the great power and authority of sinne over men by the punishment it hath brought on them as is evident by death's seizing upon all so it may be as visible what a royall illustrious power there is in the mercy of Christ over sinne in respect of this new way of justification by Christ even to take away all its condemning and reigning power from it by granting pardon and forgivenesse of and victory over it through Jesus Christ our Lord and all this to Gentiles as well as Jewes Annotations on Chap. V. V. 9. Justified Having formerly given the notion at large of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to justifie Note on c. 3. b. all that is here necessary to be added will be by way of enquiry whether the passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being justified here be only a Nominal or Real passive that is whether it only note the action as farre as concerns Christ's part in meriting and obtaining Gods pardon and acceptance for us and God the Fathers part in admitting sinners to pardon giving them place of repentance which is no more in effect but the offering pardon and acceptance on the conditions of the Gospel or whether to this action of the Father and Christ it farther superadde the reception thereof in the patient the actual partaking of it For these two somewhat distant notions the word is capable of either 1. that we are as farre as belongs to God's and Christ's part justified the price being pai'd by him and accepted by his Father and that if we be not now actually so 't is through our own default our non-performance of the condition or 2. that we have the benefits of Christs death bestowed and conferred actually on us pardon of sinnes c that is are actually justified That the forther is the meaning of the word here may appear 1. by the generall drift of this chapter which is to set out the love of the Father and of Christ towards us v. 8 c. God commendeth his love towards us c. where therefore the matter is determined to that which Christ doth for us toward our Justification that is to his death the sole meritorious cause of it without looking to that which is extrinsecall to it our performance or non-performance of the condition which is required on our parts to make us capable of the benefit thereof that having been formerly and often mention'd v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being justified by faith 2 dly by that which is said v. 8. we being yet sinners Christ died for us where 1. his dying for us is all one with our being justified by his death as appears by the circumstances of the Context the 8 9 10. verses compared together and 2. by sinners meaning habituall grosse sinners which is also express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v 6. not weak but sick even to death see 1 Cor. 8. Note b. 't is certain that to them continuing such actual justification belongs not so again v. 10. We when we were enemies were reconciled to God by the death of his son where as death is all one with blood so is reconciled to God
resemblance and pourtraiture of his 6. Knowing this that our old man is crucified with him that note a the body of sinne might be destroyed that henceforth we should not serve sin Paraphrase 6. Resolving this with our selves that as this was one end of Christ's suffering for our sins and dying upon the crosse that he might give us example to doe so too see Tit. 2. 14 to crucifie that is forsake our former course of life so our forsaking of sin and conforming our selves to his crucifixion which in baptisme we undertake obliges us to the mortifying of every sin so farre that we no longer yield any obedience to it that is neither willingly indulge to any presumptuous acts nor slavishly lie down in any habit or course of sin 7. For he that is dead is freed from sin Paraphrase 7. For as a man truly dead is freed from the authority of all those that in life-time had power over him so he that is dead to sin in this figurative sense wherein I now speak is freed from the power of sin acting formerly in him and consequently he that hath by being baptized into Christ so farre undertaken to accompany Christ in his death as really to die unto sin must demonstrate himself to be freed from the power of it must not permit it to live in him that is himself to be acted by it or else he doth quite contrary to his undertaking 8. Now if we be dead with Christ we believe that we shall also live with him Paraphrase 8. And if we sincerely perform our part in this if we imitate Christ in his death that is die to sin forsake and never return to it again then we must also remember that it is another part of our Christian faith and undertaking of our baptisme to imitate Christ in his resurrection to rise to new and holy and godly lives and then we have grounds of believing that we shall together with him or after his example have a joyfull resurrection to eternall life But upon no other terms but these doe we expect or believe any good from Christ 9. Knowing that Christ being raised from the dead dieth no more death hath no more dominion over him Paraphrase 9 This being it for which we have a copie in Christ's resurrection also as well as in his death viz. So to rise to new life as never to return to our old sins again as his was a resurrection that instated him on an eternal life never to come under the power of death again 10. For in that he died he died unto sinne once but in that he liveth he liveth unto God 11. Likewise reckon ye also your selves to be dead indeed unto sinne but alive unto God through Jesus Christ our Lord. Paraphrase 10 11. For as when he died for our sins he died once never to undergo that death again but when he rose from death he was immediately instated not into one single act of life so only as it might be truly said he was once alive after death but no more but into an immortal endlesse life a life co-immortal with the Father God eternal so must we after that double example of his death and resurrection account our selves obliged by our baptisme which accordingly is not wont to be reiterated so to die to forsake sin as that we need never die any more die one final death never resume our former courses again and on the other side for our new Christian life to take care that that be eternal no more to return to our sins again then we think Christ or God can die again but perservere in all virtuous and Godly living according to the example and precepts of our Lord Jesus Christ who died and aose again on purpose to raise us up to this kind of new life never to die again 12. Let not sinne reigne therefore in your mortal body that ye should obey it in the lusts thereof Paraphrase 12. And so you now see what your Christian duty is whatsoever we are calumniated to affirm that whereas your flesh hath many sinfull desires which if they be obeyed or observed will set up a kingdome or dominion of sin in you make you servants and slaves to sin you are most strictly obliged to take care that sin get not this dominion that you obey it not in yielding to or satisfying the lusts or prohibited desires of your bodies 13. Neither yâ—eld ye your members as instruments of unrighteousness unto sin but yeeld your selves unto God as those that are alive from the dead and your members as instruments of righteousness unto God Paraphrase 13. But in stead of offering up or presenting your members unto sin as instruments or weapons to do what sin would have done ye must consecrate your selves unto God as men that are raised unto new life and therefore are fit to do him service and your bodies as active and military instruments of performing to him all the obedience in the world 14. For sin shall not have dominion over you for ye are not under the Law but under grace Paraphrase 14. 'T were the vilest thing in the world for sin to have dominion over you who are now no longer under the weak unefficacious paedagogy of the Law which could onely forbid sin and denounce judgement but never yeeld any man that hope of mercy on amendment which is necessary to the working reformation on him or checking any sin that men are tempted to but under a kingdome of grace where there is pardon for sin upon repentance and strength from heaven to repent and so no want of ability or encouragement to amend our lives See note on Mat. 5. g. 15. What then shall we sin because we are not under the Law but under grace God forbid Paraphrase 15. From hence again some carnall men are ready to collect matter of security in sin For say they if now under the Gospell there be pardon allowed for sin and not condemnation as it was under the Law for every wilfull sin we have committed why may we not securely sin This is the unreasonablest conclusion and detorsion of this doctrine very distant from the truth of it which is that this pardon for sin belongeth not to them that securely go on in sin but onely to the penitent and is offered to men that are sinners on purpose that in hope of pardon upon returning they may timely do so and not that they may the longer continue in their course which is the most abhorred use of God's mercy imaginable 16. Know ye not that to whom ye yeeld your selves servants to obey his servants ye are to whom ye obey whether of sin unto death or of obedience unto righteousness Paraphrase 16. 'T is a known thing that he that delivers himselfe up to any man as a servant or slave and actually serveth or obeyeth him is to be accounted his servant and to receive wages from him and so it must be
all the corruptions crept in among you 13. Let us walk honestly as in the day not in note e rioting and drunkennesse not in chambering and wantonnesse not in strife and envying Paraphrase 13. And particularly let chastity and all manner of purity contrary to the night-works or deeds of darknesse and secrecy be most carefully preserved in all kinds and think it not tolerable to go on as they would have you and tell you it may lawfully be done by you either in revellings and pursuits of lusts or in sins of luxury and excesse apt to hinder your watchfulnesse see Lu. 21. 34. or in venery men with women in unlawfull embraces or in lasciviousnesse against the laws and differences of sexes see note on 1 Pet. 4. d. or any of those other sins so familiar among the Gnosticks or finally in factions divisions contentions hating and persecuting your fellow Christians as the Gnosticks and Judaizers doe 14. But put ye on the Lord Jesus Christ and make no provision for the flesh to fulfill the lusts thereof Paraphrase 14. But set your selves to the practice of all Christian purity and do not entertain your selves with carnall sensuall designes such as the divinity of the Gnosticks is too full of which tends to the advancing of lusts of all kinds and nothing else Annotations on Chap. XIII V. 1. Higher powers What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power here signifies will appear sufficiently by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Rulers c. v. 3. for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for being a rationall or causall particle applies the speech to that which had gone before and so expresses the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 powers v. 1. to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rulers v. 3. and so again the annexing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power v. 3. doth confirm the same Nor indeed can the power abstracted from the person of the magistrate be able to doe what is here said of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. commend or encourage v. 3. avenge and punish v. 4. And the matter is clear for v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the powers being feared is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rulers are a fear or terror in the beginning of the verse and v. 4. immediately upon the mention of the power and the praise which they that doe well shall have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 3. from the power it is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he that must needs be the person of the magistrate is a minister of God to thee for good and He bears not the sword in vain or for no end for he is the minister of God an avenger of wrath c. Thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Lu. 12. 11. when the disciples are said to be brought before principalities and powers that is without question princes and men in authority and so are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dominions 2 Pet. 2. 10. all that are in authority and so in this Epist c. 8. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principalities and powers are certainly persons heathen magistrates who persecute Christians and so Ephes 3. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are persons to whom somewhat was to be made known And so Col. 1. 16 2. 15 22. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are joyned with Angels and all said to be made subject to Christ And that it may not seem strange that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power should be set to note a person it will be worth observing not only that the Latine magistratus which signifies magistracy signifies the person of the magistrate also and is most commonly so used not for the power but for the person invested with that power but which is punctually for the point in hand that the Latine Potestas which is directly answerable to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a ruler or Governour in good and ancient authors as in Juvenal Sat. 10. speaking of the unfortunate end of Sejanus after all his greatnesse he asks Hujus qui trahitur praetextam sumere mavis An Fidenorum Gabiorúmque esse Potestas which had you rather chuse to succeed Sejanus that was thus used that is have that great preferment and dâ—gnity of his assumed by the Emperor of Rome into the participation of his supremacy and pay so dear for it or else to be quietly and peaceably the power that is ruler or governour of those mean people the Fideni or Gabii Then for the word which is here added to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that that is to be rendred the supreme not the higher powers will appear not onely by comparing it with 1 Pet. 2. 13. where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King or Emperour is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supreme and all others said to be sent by him he having his commission from God as here also 't is said in the end of this v. 1. and all others are not from God immediately but from him but also by the nature and use of the word the nature of it confining it to those that are over and not under others and so in Simplicius upon Epictetus p. 2. 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first causes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which must therefore be rendred supreme are joyned together and said to be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the exempt absolute independent principles viz. the gods saith he or in his stile the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom worship is due and so in proportion speaking here of men it must belong to the supreme in any kingdome who as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first so is he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exempt and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not accountable to any man or men upno earth and for the use of it beside that which hath already been said it may be observed that Gen. 49. 3. in the description of that condition which had belonged to Reuben if he had not forfeited it by his primogeniture viz. that he should have been the King as upon his sin Judah was it is said of him that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the excellence of principality and the excellence of power that is the excellent principality and excellent power which seems to me to be the very phrase here used of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is there spoken personally of that elder brother V. 2. Damnation The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to 't is literal importance signifies judgment and no more and is applied to humane judgments sometimes either going to law contentiones in foro 1 Cor. 6. 7. or else sentences of temporal punishments on malefactors So Lu. 23. 40. where one thief saith to the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art in the same judgment or
Christian faith by my coming and telling you what I have been able to doe and consequently that I shall bring as much blessednesse to you and be cause of as much Christian joy as is possible 30. Now I beseech you brethren for the Lord Jesus Christ's sake and for the love of the Spirit that ye strive together with me in your prayers to God for me Paraphrase 30. And now I beseech you for our Lord Christ Jesus sake and upon that obligation of Christian love which he requires and his Spirit works in your hearts that you will with great earnestnesse and intention joyn your prayers with mine to beseech God 32. That I may be delivered from them that doe not believe in Judaea and that my service which I have for Jerusalem may be accepted of the saints Paraphrase 31. That I may be deliver'd from that danger which I foresee in Judaea from some refractary men that though they have received the faith are violently bent against me as an opposer of the Mosaical Law and that the relief which I bring to the poor Christians at Hierusalem and Judaea may be taken by them in good part though it come from those Gentile provinces 32. That I may come unto you with joy by the will of God and may with you be refreshed Paraphrase 32. This would be a means to make me come cheerfully to you if it please God to grant it to our prayers and to have a cheerfull being with you 33. Now the God of peace be with you all Amen Paraphrase 33. And the God of all unity and concord blesse you and preserve unity among you all Amen Annotations on Chap. XV. V. 12. Reigne over the Gentiles That which is out of the Hebrew rightly rendred for an ensigne is by the Greek translators rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bear rule or dominion because it being the office of the King to defend and by armes to protect the people and the power of warre being as the power of the sword a branch of imperial authority and that no way competible to any but either to the supreme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch 13. 1 2. power or prince or to him that is sent by him that is hath commission from him this being for an ensigne is all one in effect with ruling and one is but a phrase to expresse the other and the Apostle according to his manner maketh use of the Greek translation not of the Original CHAP. XVI 1. I Commend unto you Phoebe our sister which is a note a servant of the Church which is at Cenchrea Paraphrase 1. I pray take speciall notice of the bearer hereof Phoebe a pious person who relieveth those Christians which be in want at Cenchrea 2. That ye receive her in the Lord as becometh saints and that ye assist her in whatsoever businesse she hath need of you for she hath been a succourer of many and of my self also Paraphrase 2. And entertain her Christianly as she is wont to doe others and give her your best assistance in the dispatching the businesse which she hath at Rome for she hath been very liberal to divers Christians and particularly hath assisted me in an eminent manner 3. Greet Priscilla and Aquila my helpers in Christ Jesus Paraphrase 3. Mention my love to Priscilla who though a woman hath joyned with Aquila a man to promote the Gospel of Christ and done their best to bring many to the faith 4. Who have for my life laid down their own necks unto whom not onely I give thanks but also all the Churches of the Gentiles Paraphrase 4. And have ventured their lives to save mine for which cause I am not onely bound to thank them but all the Churches of the Gentiles who were obliged by them 5. Likewise greet the Church which is in their house Salute my well beloved Epaenetus who is the first fruits of Achaia unto Christ Paraphrase 5. And all the Christians that belong to their family see note on 1 Cor. 16. c. My love to Epoenetus the first convert I had in all Achaia 6. Greet Mary who bestowed much labour on us Paraphrase 6. See note a. 7. Salute Andronicus and Junia my kinsmen and my fellow-prisoners who are of note among the note b Apostles who also were in Christ before me Paraphrase 7. who are either known men of great estimation with other Apostles as well as me or else themselves Apostolical men 8. Greet Amplias my beloved in the Lord. 9. Salute Urban our helper in Christ and Stachys my beloved 10. Salute Apelles approved in Christ Salute them which are of Aristobulus houshold Paraphrase 10. who hath shew'd himself a faithfull sincere Christian 11. Salute Herodion my kinsman Greet them that be of the houshold of Narcissus that are in the Lord. Paraphrase 11. that have received the faith 12. Salute Tryphaena and Tryphosa who labour in the Lord. Salute the beloved Persis which laboured much in the Lord. Paraphrase 12. doe good offices in the Church see note a. 13. Salute Rusus chosen in the Lord and his mother and mine Paraphrase 13. a choice person a sincure Christian and his mother which is to me as a mother also 14. Salute Asyncritus Phlegon Hermas Patrobas Hermes and the brethren which are with them Paraphrase 14. Christians 15. Salute Philologus and Julia Nereus and his sister Olympias and all the saints which are with them Paraphrase 15. Christians 16. Salute one another with an note c holy kisse The Churches of Christ salute you Paraphrase 16. with that Apostolical form of benediction 2 Thess 3. 17 18. of which a kisse was wont to be the ceremony 17. Now I beseech you brethren mark them which cause divisions and offences contrary to the doctrine which ye have learned and avoid them Paraphrase 17. Now of this I warn you brethren to watch diligently and as out of a watch-tower men are wont to observe the enemy approaching so to observe and take notice of them which teach new doctrines either contrary or different from what we have taught you and so break the peâ—â—e of the Church and discourage or drive away others from the faith from such hereticall teachers ye are to separate that others may not be deceived by taking them for men as orthodox as any See note on 1. Cor. 5. g. 18. For they that are such serve not our Lord Jesus Christ but their own belly and by good words and fair speeches deceive the hearts of the simple Paraphrase 18. Such are the Gnosticks who in stead of serving of Christ serve their own lusts and interests and by plausible pretences and undertakings corrupt and seduce those who are of a temper ready to follow and obey and so become easie and seducible contrary to wise ver 19. 19. For your obedience is come abroad unto all men I am glad therefore on your behalf but yet I would
over a great sinner and expressed your sorrow in complaining of him and using meanes that he might be excommunicated see c. 12. 21. 3. For I verily as absent in body but present in spirit have note d judged already as though I were present concerning him that hath so done this deed Paraphrase 3. For I though I am not present among you yet by that authority that belongs to me and being sufficiently assured of the truth of the fact have already passed sentence on him that hath thus offended 4. In the name of the Lord Jesus Christ when ye are gathered together and my spirit with the power of our Lord Jesus Christ 5. To note e deliver such an one unto Satan for the note f destruction of the flesh that the spirit may be saved in the day of the Lord Jesus Paraphrase 4 5. That in a publick assembly gathered in the name of our Lord Jesus Christ in which you are to suppose me virtually present among you by the authority of Christ committed to me and you ye proceed to excommunicate and deliver him up into the power of Satan who may inflict some disease upon him that may be a means to bring him to a sight of his sinne and reformation and so to salvation also 6. Your glorying is not good know ye not that a little leaven leaveneth the whole lump Paraphrase 6. Such a teacher as this is not fit for you to follow or favour for as a little sowre dough gives a tast to all the bread so will such a sinne as this permitted in the Church have an influence on you all both by discrediting that Church where this is permitted and by corrupting the company by the example 7. Purge out therefore the old leaven that ye may be a new lump as ye are unleavened for even Christ our passeover is sacrificed for us Paraphrase 7. As therefore it was the manner of the Jewes on the day of the Passeover that being the day of preparation or the Eve to the feast of unleavened bread most diligently and sollicitously to inquire if there were any crumme of leavened bread left in their houses and to remove it all see note on Mar. 14. c. so doe ye at this time deale with that heathen or Gnostick perswasion among you of the lawfulnesse of fornication most contrary to the Lawes of Christianity that you have undertaken and whereby ye have obliged your selves to have none of that sowre unchristian doctrine among you but on the contrary to fit your selves to celebrate a Christian Passeover which as the Judaicall was a signe of their deliverance out of Aegypt must be kept with our departure out of sinne 8. Therefore let us keep the feast not with old leaven neither with the leaven of 〈◊〉 and wickednesse but with the unleavened bread of sincerity and truth Paraphrase 8. Doe ye therefore consecrate your selves to the service of Christ by reforming all your former sinfull courses particularly that of uncleannesse and villany see v. 13. and by the practice of all Christian purity and holding faâ—t the truth which hath been delivered to you 9. I wrote unto you in an Epistle not to note g company with fornicators 10. Yet not altogether with the fornicators of this world or with the covetous or note h extortioners or with note i idolaters for then must ye needs goe out of the world Paraphrase 9 10. What in this Epistle v. 2. I have written of not communicating with fornicators and not conversing famillarly with them I mean not of the heathens among you which have not given up their names unto Christ nor in like manner of those heathens that are guilty of those other sinnes of unnaturall lusts see note on Rom. 1. i. and violence or those filthinesses which are ordinary among Idolaters and are used as parts and rites of their religion for these are so ordinary among them that if ye abstain from the company of all those heathens that are so guilty ye must depart out of their cities 11. But now I have written unto you not to keep company if any man that is called a brother be a fornicator or covetous or an idolater or a note k railer or a drunkard or an extortioner with such an one no not to eate Paraphrase 11. But the purpose of my writing is onely to interdict you that free encouraging converse with Christian professors that are guilty of retaining any of these sensuall heathen sinnes used by Idolaters and to command that with such an one you doe not enter any friendly commerce so much as to eat with him see note g. much lesse to admit him to the Sacrament or the feast that attends that untill he doe reform 12. note l For what have I to do to judge them also that are without do not ye judge them that are within 13. But them that are without God judgeth Therefore put away from among you that wicked person Paraphrase 12 13. What have mine or the Churches censures to do with them that are not members of the Church Ye know 't is the practice among you to inflict censures on Church-members onely leaving all others to Gods tribunal And by doing thus ye shall remove the accursed thing from among you free your selves from those punishments that the neglect of your duty permitting such offenders to go unpunished and unreformed may bring upon you Annotations on Chap. V. V. 1. Fornication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fornication in this place is a generall word to comprehend all unlawfull desires of the flesh acts of whatsoever prohibited carnality under it For it is observable that the precept given by Gods positive command to the sonnes of Adam and Noah and so to all mankinde which is styled by the Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of disclosing nakednesses under which style all the marriages within prohibited degrees Lev. 18. and all the unnaturall sinnes are contain'd is Act. 15. express'd by abstaining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from fornication And that by the infusions of the Gnosticks and remainders of their heathen customes there was an Epidemical guilt of this sin of many sorts among them is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fornication is universally heard that is found among you for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemes to be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in universum and so perhaps it is to be rendred c. 6. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is a defect generally among you and being here joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is heard among you may signifie that 't is an universall guilt of theirs or else being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it will sound thus fornication altogether or fornication in grosse containing the severall branches of it is heard that is found or met with among you and of the many sorts thereof one that had not been practised or indured to be
to testifie it but some of them are dead 7. After that he was seen of note a James then of all the Apostles Paraphrase 7. Besides all these he was presently after his resurrection seen by James the Bishop of Jerusalem then by all the twelve Apostles Joh. 20. 25. 8. And last of all he was seen of me also as of one note b born out of due time Paraphrase 8. And after his ascension to heaven he spake from thence and exhibited himself to be seen by me who before had not seen him being not a disciple of his then but after his ascension converted by him and received through his special favour into the number of his Apostles though most unworthy of that dignity 9. For I am the least of the Apostles that am not meet to be called an Apostle because I persecuted the Church of God Paraphrase 9. For I having first been a great persecutor of Christianity though by Christ I was thus miraculously call'd to be an Apostle of his am not yet worthy to be so esteemed but being by Christ so constituted am yet for that former life of mine inferior to all the rest of the Apostles of Christ who were never thus guilty 10. But by the grace of God I am what I am and his grace which was bestowed upon me was not in vain but I laboured more abundantly then they all yet not I but the grace of God which was with me Paraphrase 10. Though being by his special favour so constituted I have since laboured to walk worthy of it and have been more industrious and laborious then all the rest that had been his disciples here yet what I have thus done is not to be imputed to me in any manner but to the grace and goodnesse of God that went along with me and enabled me to doe what I have done 11. Therefore whether it were I or they so we preach and so ye believed Paraphrase 11. Well then whether ye look upon me or upon them to whom he appeared here on earth and so were eye-witnesses of his resurrection I am sure ye can have no grounds from either of doubting of this truth for both they and I preached the same among you and at our preaching you then received and believed it 12. Now if Christ be preached that he rose from the dead how say some among you that there is no resurrection of the dead Paraphrase 12. Now upon this foundation thus laid that you can have no reason to doubt it it follows that the dead truly rise and then how comes it to passe that some of your Churchmen that have received the faith by our preaching begin now to deny all resurrection 13. But if there be no resurrection of the dead then is Christ not risen Paraphrase 13. These are presently confuted supposing it granted that Christ is risen from the dead 14. And if Christ be not risen then is our preaching vain and your faith is also vain Paraphrase 14. Which if it be not true then is that false which both we preached and ye believed v. 11. and in all probability whatever else we have built upon it 15. Yea and we are are found false witnesse of God because we testified of God that he raised up Christ whom he raised not up if so be that the dead rise not Paraphrase 15. And ye must suppose of us who taught you Christianity that we taught you a meer forgery for such must the resurrection of Christ be if there be no resurrection from the dead 16. For if the dead rise not then is not Christ raised Paraphrase 16. For thus one may argue backward If there be no possibility for a man by the power of God to be raised from death then is not Christ raised 17. And if Christ be not raised your faith is vain ye are yet in your sins Paraphrase 17. And if so then all that we have preach'd to you particularly remission of sins upon repentance being bottom'd on the resurrection of Christ Act. 5. 31. is to be supposed false also 18. Then they also which are fallen asleep in Christ are perished Paraphrase 18. And they that have lost their lives for Christ's sake have had nothing to pay them for those losses have perished eternally and so lost very much by their fortitude which must argue madnesse in them if they believed not a resurrection for then they had better have kept the life they had till a natural death had called it from them and must argue a grosse error in those first Christians Stephen and James c. if they believed that which had not truth in it 19. If in this life onely we have hope in Christ we are of all men most miserable Paraphrase 19. And indeed if Christ were not risen if all our hope in Christ had been rterminated with this life of his on earth or if all the advantages which we reap by Christ are those which we enjoy here who are worse used then any other men persecuted continually for our profession of Christ it would then follow that as once the Apostles deemed themselves upon his death not knowing he was to rise again so we Christians should be the most unhappy persons the most proper objects of compassion that are in the world 20. But now is Christ risen from the dead and become the first-fruits of them that slept Paraphrase 20. Which now blessed be God is much otherwise for Christ being risen he by rising himself raiseth all others with him as in the consecrating of the first-fruits the whole harvest is also consecrated and then we that are miserable here shall be rewarded there and so his resurrection is a certain proof that other men shall have a resurrection also which is the summe of the arguing from v. 12. till this place 21. For since by man came death by man came also the resurrection of the dead Paraphrase 21. For as one man brought death so another brought resurrection into the world 22. For as in Adam all die so in Christ shall all be made alive Paraphrase 22. For as upon Adams sin all that are partakers of his nature are concluded under the sentence of death pronounced against him so all regenerate believers all that are like that belong to Christ v. 23. shall be raised to immortal life 23. But every man in his own order Christ the first-fruits afterward they that are Christ's at his coming Paraphrase 23. But this with some distance of time betwixt Christ the first-fruits some time before the rest then all regenerate Christians at his last coming to judgment 24. Then cometh the end when he shall have delivered up the kingdome to God even the Father when he shall have put down all rule and all authority and power Paraphrase 24. Then I mean when in the conclusion of this world of this spiritual kingdome of Christ in the Church here below he shall deliver up all
you with guile Paraphrase 16. But it is by some among you suggested against me that although I never received any pay from you for the preaching the Gospell yet I have cunningly and under-hand gotten a great deal from you 17. Did I make a gain of you by any of them whom I sent unto you Paraphrase 17. If this have any truth in it let it appear have I done this by any of those whom I have sent to you 18. I desired Titus and with him I sent a brother did Titus make again of you walked we not in the same spirit walked we not in the same steps Paraphrase 18. I perswaded Titus to come to you see c. 9. 5. and sent Luke along with him did Titus or the other make any kind of gain of you did he defraud you of ought did not he behave himself just after the same manner as I had done before 19. Again think you that we excuse our selves unto you we speak before God in Christ but we doe all things dearly deloved for your edifying Paraphrase 19. Do not think as formerly ye have done that what I thus say is spoken largely as to take off the objections which you have against me by some fair specious colours and excuses No in the sight of God I speak the very perfect truth and would not say it for my own sake were it not in probability to tend to your good to take you off by my giving this account of my self from the factious courses which through admiration of others mens persons ye are engaged in 20. For I fear lest when come I shall not find you such as I would and that I shall be found unto you such as ye would not lest there be debates envyings wraths strifes back-bitings whisperings swellings tumults Paraphrase 20. For I would fain prevent what I see too probable that when I come to you we shall neither of us be much pleased at the meeting not I with you seeing you seduced and corrupted nor you with me when I shall be forced to inflict censures upon you I mean lest these sparks of faction and division that are among you break out into flames 21. And lest when I come again my God will humble me among you and that I shall bewaile many that have sinned already and have not repented of the uncleannesse and fornication and aschviousnesse which they have committed Paraphrase 21. And I be forced to exexcise severity among you to inflict censures on many of those who had formerly offended and been warn'd if not punish'd by my former Epistle and have not yet reformed and forsaken those base unnaturall sins to which the heathen idol-feasts had betray'd them See note on 1 Cor. 5. c. and 2 Cor. 2. b. and c. 13. 2. Annotations on Chap. XII V. 2. A man in Christ What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man in Christ here signifies may possibly be guess'd by other phrases of the same making such is that of Saint Luke Act. 12. 11. where 't is said of Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in himself that is having been formerly in a trance and now return'd out of it and that is call'd being in himself such that Revel 1. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was in the spirit that is I was in a trance or ecstasie and there received a vision or revelation from God such Mar. 1. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the same again c. 5. 2. A man in an unclean spirit that is one agâ—tated with a diabolical spirit rapt and carried to doe things which of himself he would never doe And accordingly here a man in Christ may be one that by the spirit of Christ was thus transported received Revelations from Christ and therefore v. 1. there is mention of visions and revelations of which this is here an instance and so v. 7. And all the circumstances of the Context incline to this interpretation And this is the importance of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ecstasie see note on Mark 3. c. being out of himself transported either by a good or evill spirit when by a good it signifies a prâ—phetick vision when by a bad a kind of madnesse as in the Daemoniacks though the word is no where in the New Testament used of them and both contrary to the being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in himself moved onely by that humane principle of reason c. which he hath within him neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carried by God nor the devill V. 7. A thorn in the flesh What this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thorn to the flesh here signifies will be best guess'd from Ezech. 28. 24. where the pricking brier and grieving thorn is set to signifie a sore affliction to wound and torment from the despisers as it there follows or persecuters of Israel And so iâ— will here signifie no more but a sad and sharp affliction inflicted on Saint Paul saith Irenaeus l. 4. the last ch and Theodoret and Theophylact on the place by some followers of Simon Magus that is the Gnosticks CHAP. XIII 1. note a THis is the third time I am coming to you in the mouth of two or three witnesses shall every word be established Paraphrase 1. I am now this third time about to come among you see c. 12. 14. and this is my solemn second admonition by Epistle which if it be not obeyed will certainly bring censures upon you at my coming 2. I told you before and foretell you as if I were present the second time and being absent now I write to them which heretofore have sinned and to all other that if I come again I will not spare Paraphrase 2. I gave you a solemn warning in my former Epistle which was of the same force as if I had been personally with you and behold now I doe so again and though I am still absent yet this Epistle is to supply the place of my personall presence and therefore I doe now solemnly write and denounce both to those that had then sinn'd and have not wrought any full reformation and to all others that have since been drawn into such irregular courses that with all such I will proceed severely at my coming among you 3. Since ye seek a proof of Christ speaking in me which to you-ward is not weak but is mighty in you Paraphrase 3. And this I shall doe the rather because you are so high as to call my commission for Apostleship into question and to require me to prove that what I speak or doe is from Christ when by that which hath been done already by miracles and other evidences it is most manifest that Christ hath express'd himself to speak to you by me and so to own the doctrine I teach and the authority I pretend to among you 4 For though he was crucified through weaknesse yet he liveth by the power of God
c. and so signifies such as having taken a sacred habit upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Nic. cap. 19. behave themselves worthy of it Fourthly by the nature of the word which denotes dignity as well as age and differs little from the word Presbyterae by which the Deaconesses are express'd by Baronius out of some of the Antients Thus doe the Commentaries under S. Ambrose's name understand it Anus in statu religione digno reading it in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where religio signifies those that are in some sacred function And those under S. Jerome's name on 1 Tim. 3. 11. Similiter eas ut Diaconos eligi jubet unde intelligitur quòd de his dicat quas adhuc hodie in Oriente Diaconissas appellant He commands them to be chosen in like manner as the Deacons from whence 't is to be understood that he speaks of those which now in the East they call Deaconesses And the words are clear in the 11 th Canon of the Council of Laodicea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are called antient women to wit those that preside in the Church must not be ordained Where 't is clear that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are said to be Praesidentes a note of some function over which they were set in the Church as the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Church demonstrates and not onely of age And although the Canon there appoints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they should not be ordained yet first that very prohibition is an argument that they were in the Church and to that Epiphanius agrees Haer. 79. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is to be observed that the Ecclesiastical order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here being all one wanted Deaconesses and called them widows and the elder of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and secondly for the prohibition it self it signifies no more then this that they should not be ordained by that imposition of hands which belonged to the other superior orders in the Church For there is a double 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or imposition of hands saith Tharasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of blessing and of ordination or consecration these were received by the first not second way To the same purpose is the Concil Epaunense Can. 21. Viduarum consecrationem quas Diaconas vocant penitus abrogamus solùm eis poenitentiae benedictionem imponendo that they were not to be ordained but onely received with a benediction such as is used in the absolution of a penitent And this was first done against the Heresie of the Cataphrygae which would have them ordained and teach or preach in the Church in favour of Montanus's Prophetesses as appears by the Commentaries affix'd to Saint Ambrose on 1 Tim. 3. Cataphryges erroris occasionem captantes propter quod Diaconas mulieres alloquitur ipsas mulieres Diaconas ordinari jubere defendunt c. sed Apostoli verbis contra sensum utuntur Apostoli ut cùm ille mulierem in Ecclesia in silentio esse debere praecipiat ille è contra etiam authoritatem in Ecclesia vindicent ministerii The Cataephrygae taking occasion of their error from Saint Pauls speaking to the Deaconesses defend that they are to be ordained c. but they use his words against his sense and when he will not permit a woman to speak in the Church they assert their authority of ministery in the Church By which it appears what was forbidden by those Canons the Deaconesses having authority or power of officiating in the Church of preaching in opposition to Saint Pauls precept of their keeping silence of administring the Sacrament saith Epiphaphanius and consequently they received ordination which belonged to such not their being constituted officers in the Church so as to serve in it Which is all that I suppose here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By what hath been said it will sufficiently appear how perfectly parallel this place is to 1 Tim. 3. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishop Deacons and woman v. 11. are just all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishop antient men and antient women in the list here V. 4. Teach the young women to be sober There were in Athens some chosen persons to whom the education of youth was intrusted and these are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chosen magistrates ten in number of every tribe whose office it was to take care of the education of the young people such were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the female sex among the Lacedaemonians see Note on 2. Cor. 11. 2. a. And proportionably with these it was the office of these Deaconesses to instruct and take care of the younger women and infuse all Christian practices into them V. 5. Keepers at home 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keepe at home is the office of wives See Artemidorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wives for the most part keep at home This Phidias expressed by the Tortoise that carries her house about with her Pausan Eliac 2. See Eaber's Semestria p. 29. And therefore Plutarch in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith 't was the custome for women among the Aegyptians to use no shoes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they might live quietly at home Thus the Dogges being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep our goods doe saith Artemidorus signifie women in the Oneirocriticks or the interpreting of dreams So in Euripides in Oreste 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies wives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that are left within doors corrupt their wives Under this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are contained two things both staying at home and taking care of the family as in Naumachius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art to take care of the profit of the house and to looke to the family So Hector to Andromache in Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go home and fall to thine own works on which saith Eustathius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Poet in those words delivers a moral sentence that it is the proper imployment for women to keep home and follow their domestick affairs Contrary to these are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that goe about to houses 1 Tim. 5. 13. V. 14. Peculiar people The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set down by the Glossaries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies acquired or purchased as Israel for an acquisition that is a possession to himself So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius a purchased people but especially as that referreth to the richnesse plentifulnesse
bearer of this Epistle as is affirmed in the Subscription it is not certain nor if we will judge by c. 13. 23. probable for there mentioning Timothies being set at liberty it is added with whom if he come shortly I will see you which referres to the Authors intention to bear Timothy company to them which is not well reconcileable with Timothy's carrying this Epistle from him So that in all these circumstances there is very little certainty As for those to whom it is written the Hebrews they are the Jewes Christian which the Author had known in Iudea and Syria which all belonged to Ierusalem as the chief and principal Metropolis who being persecuted by the unbelieving Jewes were by the infusions of the Gnosticks inclined to great caution and complyances and consequently began to forsake the Christian assemblies and to fall off from the profession of the faith which being the occasion of this monitory Epistle the subject of it consequently is to confirm them in the truth of the Gospel against the Jewish pretensions to represent the great danger and sin of falling off and to fortifie them with constancy and perseverance by many examples of faith and patience putting them in mind of the deliverance from their persecutors which should now very shortly befall them c. 10. 37. That this Epistle was written in Hebrew is phansied by some but without any reason the Hebrewes to whom it was written understanding and speaking Greek from whence they are called Hellenists in many places And accordingly the places of the Old Testament which are cited in this Epistle are generally set down in the words of the Septuagints translation which was in use with the Hellenist Jewes and read in their Synagogues CHAP. I. 1. GOD who at sundry times and in divers manners spake in time past unto the fathers by the prophets Paraphrase 1. God which used formerly several steps or degrees and likewise several waies and means of revealing to men the things to come delivering them out in portions not all together and that sometimes by visions or by dreams sometimes by the oracle sometimes by the coming of his Spirit upon the prophets and sometimes by voice from heaven 2. Hath in these last daies spoken unto us by his Son whom he hath appointed heir of all things by whom also he made the worlds Paraphrase 2. In this latter age of the world hath sent his Son out of his bosome the eternal Son of God to exercise this office to take our humane nature upon him therein to declare with more authority his Fathers will unto us and as a prophet to foretell his designe of dealing with his Church see c. 2. note b. And to reward his fidelity in this office he hath gâ—ven him dominion over all things power to command the judge men to rule and govern the Church as it was he also by whom he hath created the heaven and the earth 3. Who being the brightnesse of his glory and the expresse image of his person and note a upholding all things by the word of his power when he had by himself purged our sins sat down on the right hand of the majesty on high Paraphrase 3. Who being the means of reflectig to us the sight of him who is otherwise invisible Joh. 1. 18. and having perfect dominion over all and accordingly administring all by his divine power having by his death and resurrection done his part toward the justifying and sancifying us pardoning our sins and reforming our wicked lives he ascended to the right hand of his Father in heaven there to sit as having finished that part of his priestly office which consiste in sacrificing to which they that were separated were appointed to stand before the Lord Deut. 10. 8. and there to reign and as a king to defend his faithfull servants and punish his enemies 4. Being made so much note b better then the Angels as he hath by inheritance obtained a more excellent name then they Paraphrase 4. And so is advanced to a superiority even over the Angels themselves which you may discern by the compellations that are bestowed on him farre higher then any that are bestowed on the Angels 5. For unto which of the Angels said he at any time Thou art my Son this day have I begotten thee And again I will be to him a father and he shall be to me a son Paraphrase 5. As that of Son in the second Psalme which though in some sense it belong to David yet is by the Jewes themselves acknowledged in a more sublime sense to belong to the Messias so likewise that 2 Sam. 7. 14. delivered to Solomon as he was a type of the Messias which in some degree true of him was in a much more eminent manner to be understood of Christ 6. And again when he bringeth in the first-begotten into the world he saith And let all the Angels of God worship him Paraphrase 6. And again when the Scripture Psal 97. speaks of the Lord that is the Messias his reigning v. 1. and in the process of the Psalme describes his entring on his kingdome that which commenced at his ascending into the superior world the heavens here v. 3. and c. 2. 5. the express words of the Psalmist are v. 7. 7. And of the Angels he saith Who maketh his Angels spirits and his ministers a flame of fire Paraphrase 7. Whereas the titles which he gives the Angels are no higher than of winds and flames Psal 104. 4. 8. But unto the Son he saith Thy throne O God is for ever and ever a scepter of righteonsnesse is the scepter of thy kingdome Paraphrase 8. But he gives farre higher titles to the Messias calling him the eternal King and God mentioning his throne and scepter and his great justice in exercising his Regal power in succouring the faithfull and punishing the obdurate and addressing to him in this dialect Psal 45. 62. 9. Thou hast loved righteousnesse and hated iniquity therefore God even thy God hath anointed thee with the oile of gladnesse above thy fellows Paraphrase 9. All thy doctrine and practise thy words and thy example have been designed for the advancing of all kind of vertue and by way of reward for that God hath entertained or treated thee more liberally then any other see note on Mat. 26. c. and on Act. 10. c. preferred and dignified thee before all Angels and men 10. And Thou Lord in the beginning hast laid the foundation of the earth and the heavens are the works of thine hands Paraphrase 10. Another place Psal 102. 25. applies that which is said of God Gen. 1. 1. about the creation of the world to the Messias calling him Lord and Creatour of heaven and earth which is a proof of what is added in the end of v. 2. and adding 11. They shall perish but thou remainest and they all shall wax old as doth a garment 12. And as
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
your prayers be not hindred Paraphrase 7. Let the husbands in like manner live conjugally with their wives and behave themselves toward them as Christianity requires of them or as the mystical understanding of the story of their creation directs providing for them that they want nothing because they are not so able to provide for themselves and considering that they are by God designed to be co-partners with them of all the good things of this life which God bestowes in common on them that so they may also joyn efficaciously in prayers to God first as having this perfect union and community of every thing the want of which would be some hinderance to the joint performance of that duty of prayer and secondly that being provided for by the husband the wise may have no distractions and solicitudes for the world which are most apt to disturb her prayers also 8. Finally be ye all of one mind having compassion one of another love as brethren be pitiful be courteous Paraphrase 8. In brief or to summe up all Let this union of minds be not onely between husbands and wives but among all Christians whatsoever and let that expresse it self in a fellow-feeling of one anothers afflictions in love to all the brethren c. 2. 17. in tendernesse of kindnesse to do good to all that stand in any need of it in humble courteous friendly behaviour toward all 9. Not rendring evil for evil or railing for railing but contrariwise blessing knowing that ye are thereunto called that ye should inherit a blessing Paraphrase 9. Never permitting your selves in the least degree to act or meditate revenge on any that hath been most in jurious to you remembring and considering the example given you by Christ and the obligation that lies on you as Christians Mat. 5. 44. that so by doing good and blessing others you may receive a blessing from God in this and in another life 10. For he that will love life and see good days let him refrain his tongue from evil and his lips that they speak no guile Paraphrase 10. According to that of the Psalmist Psalm 34. 12. That the onely way to obtain the blessings of this life and so now under the Gospel of another is observing strict rules of charity and justice 11. Let him eschew evil and do good let him seek peace and ensue it Paraphrase 11. Abstaining from all sin abounding in works of mercy seeking and pursuing of all peaceablenesse with all men 12. For the eyes of the Lord are over the righteous and his ears are open unto their prayers but the face of the Lord is against them that do evil Paraphrase 12. For God looks propitiously upon all his obedient servants but for all wicked men he sets himself as an enemy against them 13. And who is he that will harm you if ye be followers of that which is good Paraphrase 13. And so sure are these promises of his to be made good unto you that if you perform your part live blamelesly in a ready discharge of your duty this will be the most probable course to keep you safe from all evil 14. But and if ye suffer for righteousnesse sake happy are ye and be not afraid of their terror neither be troubled Paraphrase 14. But if as sometimes it will fall out you do suffer for this very thing for doing good count this no other then a blessing and therefore whatsoever danger you are theatned with by the power of your persecuters be not afraid or disturbed with it 15. But sanctifie the Lord God in your hearts and be ready alwaies to give an answer to every man that asketh you a reason of the hope that is in you with meeknesse and fear Paraphrase 15. But be thankfull to God for all or set up God in your hearts as your God and Lord and whensoever there is occasion confesse him before men and when you are asked give an account of the hope and â—aith you professe with all meeknesse to their authority if they be your superiours the Kings and Magistrates which are set over you and with all care to approve your selves to God see Phil. 2. c. 16. Having a good conscience that whereas they speak evil of you as of evil doers they may be ashamed that falsly accuse your good conversation in Christ Paraphrase 16. Keeping your selves blamelesse before all men particularly in this of maintaining that duty of meeknesse and reverence toward the heathen rulers v. 15. and c. 2. 12. see note on c. 4. f. that they that accuse you as malefactors or seditious persons may be convinced and put to shame and confesse that the lives of Christians are very honest and inoffensive and that they have most foully calumniated you in saying otherwise of you 17. For it is better if the will of God be so that ye suffer for well doing then for evil doing Paraphrase 17. For if it please God that a man suffer innocently there is no matter of sorrow in that there is much more danger that a man by desiring to avoid that should fall into some evil and then suffer justly for that and then that will be a sad thing indeed without any allay or matter of comfort in it 18. For Christ also hath once suffered for sins the just for the unjust that he might bring us to God being put to death in the flesh but quickned by the Spirit Paraphrase 18. For Christ is an example of the former in his dying for sins not his own but ours he being righteous died for us who are unrighteous that when we were aliens and enemies to God he might reconcilâ— us to him and give us authority to approach him wherein yet for our example and comfort it must be observed that though as a man clothed in our flesh he was put to death and that innocently to purchase redemption for us yet by the power of God in him he was most gloriously raised from the dead see c. 1. 11. and shall consequently by raising and rescuing us out of the present sufferings and destroying all obdurate sinners shew forth wonderful evidences of power and life 19. By which also he went and preached unto the note f spirits in prison Paraphrase 19. The very same in effect that of old he did at the time in which beyond all others he shewed himself in power and majesty against his enemies but withall in great mercy and deliverance to his obedient servants that adhered to him I mean in the dayes of the old world when by Noaâ— that preacher of righteousnesse he gave those treatable warnings to them that made no use of the light of nature in their hearts to the spirits or souls of those that were then alive before the Floud which God had given them with impressions of good and evill but through their customes of sin were as a sword put up in a sheath laid up as God complains Gen.
6. 3. in their bodies unprofitably 20. Which sometime were note g disobedient when once the long-suffering of God waited in the dayes of Noah while the Ark was a preparing wherein few that is eight persons were saved by water Paraphrase 20. Those men I say at that time which living in all uncleannesse believed not the preaching of Noah nor heeded his building the Ark by which yet 't was clear there should be a deluge and very few escape or be saved in it when God gave them that fair and merciful warning and call to repentance 21. note h The like figure whereunto even Baptism doth also save us not the putting away of the filth of the flesh but the answer of a good conscience towards God by the resurrection of Jesus Christ Paraphrase 21. To all which we have now the direct parallel as in the violence such as Gen. 6. 11. the wicked devouring and persecuting the righteous and in the Gnostick pollutions answerable to the corrupting themselves before God v. 12. an effect of what was done v. 2. so in God's warning and denouncing of judgments and shewing a way to the righteous that stick close to him to escape to wit the renouncing of those heathen sins noted by Baptism that antitype to the Ark in the water keeping men safe from being drowned I mean not that outward part of baptism alone which is but the cleansing of the body but that which is signified by it as it is the Sacrament of initiation the seeking to God as to the oracle for the direction of the whole future life see note on Rom. 10. f. and the undertaking faithfully to perform those directions delivering first out of the deluge of sin and then of destruction attending it and this I say as an eminent effect of the resurrection of Christ who rose on purpose to turn all that will be wrought on from their iniquities Act. 3. 26. and so bring destruction and vengeance on all others 22. Who is gone into heaven and is on the right hand of God Angels and Authorities and Powers being made subject unto him Paraphrase 22. Who since that resurrection is now ascended to heaven to undertake the ruling of all things all power both of Angels and men being given unto him and to subdue and bring down the disobedient of both sorts the very devils and the heathen persecuters as the villany and violence of the old world was brought dòwn by God in the deluge so far at least that whatever befalls us from them shall be rather to our advantage then otherwise which was the thing the Apostle had to prove by the example of Christ v. 17. and is now resumed and proceeded in c. 4. 1. Annotations on Chap. III. V. 4. Hidden man of the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a phrase made up of two Hebraismes 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hidden or secret of the heart is an Hebrew form of speech as when Psal 51. 8. the Original hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in clauso secretly thou hast made wisdome known to me the Targum read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the hidden of the heart that is in the heart which is hidden Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hidden man that is by the same analogy that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the old man and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new man and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new creature as they signifie continuing in sin and renovation of life and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inner man that is the mind of man opposite to the carnal or sensitive appetite so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hidden man of the heart shall be no more then its opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the outward c. v. 3. will inforce viz. the inward invisible accomplishments or beauty of the heart according to that of the Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behaviour not golden ornaments are the setting out of a woman Ib. Not corruptible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incorruptible here may signifie as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incorruptiblenesse Eph. 6. 24. the durablenesse and constancy of the vertue spoken of that will not be corrupted or debauched by any temptations to the contrary and this proceeding from the sincerity and simplicity of the affection at the present which is likely to make it durable as in nature the more simple and uncompounded things are the lesse they are corruptible whereas the double principle renders every thing the more liable to corruption and therefore the Scholiast on Homer gives the reason why the plague coming in the army 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seized first upon the mules which are a mix'd species made up of the horse and the asse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for such creatures saith he are most subject to corruption and infection of all others But another notion there is of which the phrase is capable in opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. gold chains and ornaments v. 3. for those though pretious are corruptible and therefore ch 1. 8. silver and gold are the instances of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruptible things And in opposition to those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the incorruptible c. will here signifie that incorruptible ornament of a meek and quiet spirit so much more valuable then gold V. 7. According to knowledge That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to knowledge doth here more probably denote that knowledge of duty by which a Christian's life and actions must be directed is the opinion of Hugo Grotius who applies to this sense those other places Rom. 15. 14. filled with all knowledge able to instruct others and 1 Cor. 1. 5. inriched in all knowledge and 2 Cor. 6. b. in purity and in knowledge To this it may perhaps be sit to adde what hath been noted 1 Cor. 1. Note c. and will again be enlarged on 2 Pet. 1. c. that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge hath a critical notion in these Books for a special 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or gift of the Spirit 1 Cor. 12. 8. viz. that sort of Christian knowledge which consists in explaining of parables or mysterious expressions in Scripture And that may be thus appliable to this place The duty of the husband toward the wife is best to be learned from the mystical explication of the words and storie of the creation of the man and woman Gen. 1. 27. God created them male and female and blessed them and said unto them Be fruitfull and multiply and replenish the earth and subdue it and have dominion over the fish of the sea and over the fowl of the aire and over every living thing that moveth upon the earth And God said Behold I have given you every herb bearing seed which is upon the face of all the earth and every tree in the which is the fruit of a tree yielding seed to you
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
concerned and grieved at this and so to make my complaint thereof 5. And one of the Elders saith unto me Weep not behold the Lion of the tribe of Judah the root of David hath prevailed to open the book and to loose the seven seals thereof Paraphrase 5. And one of the Elders ch 4. 4. that was in one of the thrones one of them that sate with God in judgement comforted me and told me that Christ known by those two titles of the Lion of the tribe of Judah Gen. 49. 9. and the root of Jesse Isa 11. 1. having by his voluntary suffering of death received this reward from his Father to have all power given to him at his resurrection and so from a slaughtered Lamb being turned into a roaring devouring Lion had this privilege among others bestowed on him by his Father to reveal yea and to execute the decrees contained in these volumes 6. And I beheld and lo in the midst of the throne and of the four beasts and in the midst of the Elders stood a Lamb as it had been slain having seven horns and seven eyes which are the seven spirits of God sent forth into all the earth Paraphrase 6. This was farther exemplified to me for I looked and saw what I had not seen before a Lamb bloody with wounds visible in him as one that had been butchered Christ crucified and risen from the dead and so indued both with power to subdue his enemies fitly express'd by this style of horns see Luk. 1. n. and so used here ch 17. 3. and with all knowledge and wisdome to order it fitly having instruments to execute his will present and ready prest at his service and also officers Angels ch 4. 5. and Zach. 4. 10. to visit and give him account of all that was done in Judaea and elsewhere the persecutions which the Jewes brought upon the Christians 7. And he came and took the book out of the right hand of him that sate upon the throne Paraphrase 7. And this Lamb Christ came and took the book out of God's hand that is received power from God as the reward of his sufferings to reveal and make known and then to execute on that people those heavy judgments contained in those rolls 8. And when he had taken the book the four beasts and four and twenty Elders fell down before the Lamb having every one of them harps and golden vials full of odours which are the note c pravers of saints Paraphrase 8. And when this power was given to him this being the instating him in that royal authority next to God himself that is setting him on the throne of judgment called sitting at God's right hand or reigning till he brought all his enemies under his feet the four living creatures by which the four Apostles were represented ch 4. 6. and the Elders that ch 4. 4. sat on the four and twenty thrones about the Judge gave all acknowledgments of supreme power to Christ and every one praised and magnified God in these approaching judgments of his and presented to him beside their own lauds the thanksgivings of all the believers then living who had been persecuted and denied the liberty of their Christian profession and assemblies 2 Thess 2. 1. by the malice of the Jewes but now by their approaching destruction were likely to be rescued from their pressures to a flourishing condition of quiet for some space 9. And they sung a new song saying Thou art worthy to take the book and to open the seals thereof for thou wast slain and hast redeemed us to God by thy blood out of every kindred and tongue and people and nation Paraphrase 9. And in their names and their own they sang praises to him acknowledging this dignity and regal power to be most worthily instated on him as a reward of his sufferings by which he overcame Satan and redeemed all faithfull believers not onely out of the power of sin and hell but also of their persecutors on earth bringing them to quiet halcyonian daies giving them tranquillity and liberty to assemble freely to his service as a choice peculiar people of his see note on ch 1. d. and accordingly concluding that this royal benefit they should now enjoy through this act of vengeance on Christ's and the Christians enemies the obdurate Jewes which was here undertaken by him ver 6. 10. And hast made us unto our God kings and priests and we shall reign on the earth Paraphrase 10. And in their names and their own they sang praises to him acknowledging this dignity and regal power to be most worthily instated on him as a reward of his sufferings by which he overcame Satan and redeemed all faithfull believers not onely out of the power of sin and hell but also of their persecutors on earth bringing them to quiet halcyonian daies giving them tranquillity and liberty to assemble freely to his service as a choice peculiar people of his see note on ch 1. d. and accordingly concluding that this royal benefit they should now enjoy through this act of vengeance on Christ's and the Christians enemies the obdurate Jewes which was here undertaken by him ver 6. 11. And I beheld and I heard the voice of many Angels round about the throne and the beasts and the Elders and the number of them was ten thousand times ten thousand and thousands of thousands Paraphrase 11. And I looked and behold all the Angels of heaven in infinite multitudes attending on God joyned with the Apostles and Bishops in giving praises unto him 12. Saying with a loud voice Worthy is the Lamb that was slain to receive power and riches and wisdome and strength and honour and glory and blessing Paraphrase 12. And all said with a loud voice All power c. are most worthily attributed to Christ as a reward of his crucifixion All this dignity to himself and advantages to believers are a just reward of his sufferings by which he hath dearly bought them 13. And every creature which is in heaven and on the earth and under the earth and such as are in the sea and all that are in them heard I saying Blessing and honour and glory and power be unto him that sitteth upon the throne and unto the Lamb for ever and ever Paraphrase 13. And all other creatures in the world made the same acknowledgment noting these judgments that should now fall on the Jewes as they were most just so also to be most seasonable and infinitely advantageous to his people who should be rescued by that means 14. And the four beasts said Amen And the four and twenty Elders fell down and worshipped him that liveth for ever Paraphrase 14. And a general adoration was paid unto Christ as unto God himself noting this punishment of the Jewes to be a just act of divine revenge on their crucifying of Christ who being by his divine power raised from the dead by the same destroyeth
rule them with a rod of iron and he treadeth the wine-presse of the fiercenesse and wrath of almighty God Paraphrase 15. And out of his mouth proceeded that terrible sharp part of the Gospel his threats against his enemies and those now to be executed on the heathen whom he shall now subdue by his power because they will not be converted in which respect he is now preparing for them the bitterest poisonous potion that ever was drank by any 16. And he hath note b on his vesture and on his thigh a name written King of Kings and Lord of lords Paraphrase 16. And by this means he will shew himself what really he is too strong for any power on earth to resist or stand our against 17. And I saw an Angel standing in the sun and he cried with a loud voice saying to all the fowls that flie in the midst of heaven Come and gather your selves together to the supper of the great God Paraphrase 17. And methought I saw an Angel standing in the sun noting the clearness of the vision now delivered and he called to all the birds of prey Goths and Vandals c. that they should come as to a feast to this judgment of God upon these Idolaters noting the great slaughter which was now foretold to which Vultures doe betake themselves our of a natural sagacity as Job saith of the Eagle Where the slain are there is he 18. That ye may eat the flesh of Kings and the flesh of captains and the flesh of mighty men and the flesh of horses and of them that sit on them and the flesh of all men both free and bond both small and great 19. And I saw the beasts and the Kings of the earth and their armies gathered together to make warrre against him that sat on the horse and against his army Paraphrase 19. And the Idol-worship set up at Rome and under her dominion set it self to persecute Christianity 20. And the beast was taken and with him the false prophet that wrought miracles before him with which he deceived them that had received the mark of the beast and them that worshipped his image These both were cast alive into a lake burning with brimstone Paraphrase 20. And the Roman Idolatry and the Magick and Auguries and the divinations of the heathen Priests that had deceived the carnal Christians so farre as to consent and comply with the heathenish Idolatry were to be like Sodom and Gomorrha utterly extirpated see ch 13. 11. and note g. 21. And the remnant were slain with the sword of him that sat upon the horse which sword proceeded out of his mouth and all the fowls were filled with their flesh Paraphrase 21. And the rest that is all the seâ—â—et Idolaters were swept away in the same destruction also for thinking that these armies against Rome would be favourable to any more then to the Orthodox pure Christians they then thought it a fit time to discover themselves but strangely miscarried in it the Christians that fled to the Basilica or Temple being the only persons that found deliverance see note on ch 17. c. and so all their Idol-worship was destroyed which is the summe of this Chapter Annotations on Chap. XIX V. 8. Righteousnesse of the Saints Some difficulty there is in this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is ordinarily rendred the righteousness of the saints For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not thus used in these books see Note on Rom. 8. b. but for the Ordinances of the Mosaical law And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the very word which is used to denote the Sanctuary Heb. 8. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the minister of the sanctuary and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sanctuary ch 9. 2. and elswhere and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the Neuter as well as the Masculine gender and by consequence capable of being accommodated to this sense it is not improbable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should denote the ordinances of the sanctuary the Levitical laws or customes among which this was one that the Priest when he went into the Sanctuary should wear that vesture of fine linen pure and white Thus Levit. 16. 't is appointed Thus shall Aaron come into the holy place v. 3. He shall put on the holy linen coat and he shall have the linen breeches upon his flesh and shall be girded with a linen girdle and with the linen mitre shall he be attired these are holy garments c. that is the garments which he is to use when he goes into the Sanctuary which being appointed him by this law of God to Moses may fitly be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ordinances of the holies And if it be so then it will most fitly be applied to this Spouse of Christ the Christian Church to which Christ was ready so solemnly to be married ver 7. in respect of the publick profession of the Christian religion by the Emperor Constantine and his Courtiers that it should now be clothed after the manner of the Priest when he went into the Sanctuary to note the great liberty and immunities and privileges now bestow'd on the Church by the Emperour This we have formerly seen express'd by our being Kings and Priests unto God chap. 1. Note c. Priests in respect of liberty of assemblies and executing the office of Bishops c. in the Church Which being so eminently bestow'd on the Church by Constantine above all that ever had been in the Church before may here in like manner be most fitly express'd by being clothed in the holy garments which denoted the Priests going into the Sanctuary V. 16. On his vesture and on his thigh The mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vesture and thigh are here put together to denote the robe Imperial by the former and the sword which is girded on the thigh by the latter as ensignes of supreme power and authority especially when on them both on the Robe and the hilt of the sword as the ensigne of that office is written that most honourable title KING OF KINGS AND LORD OF LORDS thereby noting him to be superiour to all power and force in the world triumphantly victorious over all CHAP. XX. 1. AND I saw an Angel come down from heaven having the key of the bottomelesse pit and a great chain in his hand Paraphrase 1. And I saw another representation by which I discerned what should succeed the conversion of heathen Rome to Christianity viz. a tranquillity and flourishing estate of Christianity for some time though not for ever And first methought I saw an angel coming from heaven a token of very good news at this time and elsewhere as sometimes of judgments from God with the key of hell and a great chain in his hand to signifie what follows v. 2. that Satan should now be shut up and chained 2. And he laid hold
running water is called and so that Ezech. 47. 5. And this river 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure because Baptisme is a federal sacramental undertaking of all purity of living forsaking all sin and engaging of the soul to purity and in the same respect it is also said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clear as Crystal being an obligation to all purity in the baptized Now that this pure river is said to proceed not as Ezech. 47. 1. from under the threshold of the house but out of the throne of God and the Lamb hath some more difficulty in it which I conceive may thus be resolved The throne is a notation of power and judicature as when God is introduced in the Vision c. 4. 1. sitting on a throne and so the throne of the Lamb is that power which is by Christ enstated on the Governours of the Church of which the power of baptizing being one special part this river by which Baptisme is express'd is fiâ—ly said to proceed out of the throne To which purpose it must be observed that the power of baptizing though communicated to inferiour Priests and Deacons was at first in the Apostles and from them descended to the Bishops and never permitted to any but by appointment from the Bishop So saith Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. in Ep. ad Smyrn 'T is not lawful to baptize without the Bishop and Tertullian de Bapt. Dandi baptismum jus habet summus Sacerdos qui est Episcopus dein Presbyteri Diaconi non tamen sine Episcopi authoritate The chief Priest who is called the Bishop hath the power of giving baptisme after him the Presbyters and Deacons but not without the authority of the Bishop And S. Cyprian makes two parts of the power of the keys that ruling power as of the aeconomus intrusted to the Governours of the Church the successors of the Apostles the one to admit as by the key in Baptisme the other by Absolution And that most probably is the meaning of this place where the baptisiual water is in the Vision said to proceed from the throne of God and of the Lamb. V. 2. Street What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the street denotes in this Vision may be easily resolved by observing that the streets or broad places of a city are places of concourse and resort and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assemblies and streets are used together in the same sense Mat. 6. 5. Accordingly the street or broad place here will be fit to denote the place of assembly in the Church or City of God where the prayers are offered up and the sacrifice of the Church in the Eucharist and where instruction is reach'd out to them Ib. On either side of the river That the tree of life here mentioned in stead of the very many trees in Ezechiel ch 47. 7 looks back to Paradise where that tree was set Gen. 2. 9. doth seem most probable and well accords also with the river here joyn'd with it as there V. 10. a river went out of Eden to water the garden And therefore what is here meant by it in the prophetick notion may be best learn'd from the allegorical interpretations which the antient writers affix to it in the Old Testament for those will be most agreeable to the prophetick style which we know is made up of figures Now of the tree of life saith Philo it signified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 piety or worship of God And so Clemens Alexandrinus that the tree of knowledge was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we transgresse that is it signified â—inne of which whosoever tasted should die but the tree of life denoted piety of which he that eat should live eternally Other descants there are on it here that it should signifie the crosse of Christ or the enlivening grace of God but this is the most agreeable to the Context and the other circumstances thereof But it must here be enquired what is the meaning of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render in the midst of the street of it and on either side the River but the words bear not that and a great inconvenience there must be in so rendring them for the tree of life which appears to be in Paradise and here but one and not many as in Ezechiel nor set on the bank of the river as there must yet be supposed to be on both sides of the river which is impossible The best and most literal rendring will be this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of the street and the river 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on this side and on that side that is not as in Ezechiel the many trees on the one side and on the other side of the river but so as may be applicable to the one tree and to the street and river here named one of them on one side t'other on the other side of the tree That this is the meaning of the phrase may appear not only by the commodiousnesse of this sense and the absurdities consequent to the other rendring but also by comparing it with another passage in this writer Joh. 19. 18. where it is said they crucified Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with him two others on this side and on that side and Jesus in the midst A phrase very near to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here being all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there There Jesus is in the midst of the two theeves that is between them and that express'd by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here That must signifie there one of them on this side of him and the other on that and therefore it must in all reason be so here also the street on one side and the river on the other side and the tree of life in the midst or betwixt them This being thus far clear for the literal understanding of it and so the representation not absolutely the same with that in Ezechiel but lightly varied from it in some few circumstances the mystical or prophetical meaning of it will be clear also that betwixt the place of assembling on one side and the Font or Baptistery on the other side stood Piety in the midst Baptisme being on purpose designed to initiate and engage us to piety and by God's grace to enable us to perform it and the service of God in the assembly the prayers and the Sacrament of the Lords Supper and Christian instruction designed so too for the confirming our vows of new life and to instruct us farther in our duty and to bring down more grace for the performance of it What is added of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not twelve manner of fruits but twelve fruits is taken from Ezechiel also ch 47. 12. and is not to be applied to any set number of several vertues as some