58. and 8. ◠this might be an argument to assure the Jews at Jerusalem that it is on right grounds that I now teach the contrary and this may give them a greater willingnesse to enquire into the grounds of my change and so may render me a more competent attester of the doctrine of Christ now by how much the more I opposed it formerly 21. And he said unto me Depart for I will send thee farre hence unto the Gentiles Paraphrase 21. But this me thought did not prevail with Christ for my staying at Jerusalem but he in his infinite wisdome seeing that this would not perswade but exasperate the Jews see Chrysostome Hom. on Gal. 11. 11. Tom. 5. p. 404. l. 25. commanded me to depart from Jerusalem telling me that he would give me a commission as an Apostle to goe and preach to the Gentiles who had not that exception to me and would more cheerfully receive me 22. And they gave him audience unto this word and then life up their voices and said Away with such a fellow from the earth for it is not fit that he should live Paraphrase 22. Thus farre the Jews had patience to suffer him to speak but then when he mentioned the Gentiles and his appointment to go to them they cryed out he was a villain and unworthy to live 23. And as they cryed out and cast off their clothes and threw dust into the aire Paraphrase 23. And while they were thus violent making as if they would presently stone him see c. 7. 57 58. and giving other expressions of their fury 24. The chief captain commanded him to be brought into the castle and bad that he should note c be examined by scourging that he might know wherefore they cryed so against him Paraphrase 24. The Colonel or chief commander of the guard bid the souldiers carry him into the Tower and commanded that he should be forely scourged till he would confesse what it was that he had done with which they were so enraged See v. 30. 25. And as they note d bound him with thongs Paul said unto the Centurion that stood by Is it lawfull for you to scourge a man that is note c a Roman and uncondemned Paraphrase 25. And as the Captain which was appointed to scourge him brought him to the block and fastned him to it in order to the scourging of him Paul spake to the Captain that had the execution of that command committed to him saying Will the Roman Laws permit you to deal thus with a free denizon of Rome before any sentence is legally past upon him 26. When the Centurion heard that he went and told the chief captain saying Take heed what thou dost for this man is a Roman Paraphrase 26. This ia Captain of a troop told to the Colonel and withall admonish'd him what danger he might incurre by doing thus to a free denizon of Rome 27. Then the chief captain came and said unto him Tell me art thou a Roman He said Yea. Paraphrase 26. a free denizon of Rome 28. And the chief captain said With a great summe obtained I this note f freedome And Paul said But I was free-born Paraphrase 28. I am not so by birth but purchased the privilege at a great charge But Paul said The city where I was born and my parents before me though of a Jewish stock had by living there this privilege 29. Then straightway they departed from him which should have examined him and the chief captain also was afraid after he knew that he was a Roman and because he had bound him Paraphrase 29. Then they ceased from their designe of scourging him ver 24. to make him confesse his crime and the consideration that he was a free man of Rome made the Colonel fear he had already done more then he could well answer in binding or putting chains upon him c. 21. 33. 30. On the morrow because he would have known the certainty wherefore he was accused of the Jewes he loosed him from his bands and commanded the chief priests and all their councel to appear and brought Paul down and set him before them Paraphrase 30. And therefore he soon loosed him from his bands but yet being desirous to know the bottome of the businesse he convented the Jewes Sanhadrim and brought out Paul to see what they would object against him Annotations on The Acts of the holy Apostles Chap. XXII V. 2. Spake in the Hebrew tongue What the reason was of Pauls speaking Hebrew at this time and the Jewes giving him audience thereupon may here briefly be noted Two sorts of Jewes there were at this time some called by S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profound Hebrews such as used no other language but the Hebrew admitted not the Greek Bible into their assemblies but onely the Hebrew and the Jerusalem Targum or Paraphrase Others that spake Greek and used the Greek Translation of the Bible and these were called Hellenists see Note on c. 6. a. Now these several uses bred some unkindness betwixt these two sorts as may in part be discerned even after their receiving Christianity c. 6. 1. And of this latter sort Paul sure was one and accordingly in his writings makes use constantly of the Greek Translation of the Old Testament and in that respect among others was much disliked by the other sort Those of them that were converted had great prejudices to him c. 21. 21. and that is said to be the reason why he concealed his name in the Epistle written to the Hebrews But for those of them that were not converted they would not indure to hear him or hear of him which is the account S. Chrysostome gives of his discoursing and preaching to the Hellenists onely c. 9. 28. because the other would not indure or admit him Hereupon to avert this great displeasure conceived by them he here speaks to them in the Hebrew language and they were in some degree pacified thereby so far as to give him audience V. 3. Feet of Gamaliel It was the manner of disciples to sit at the feet of their Masters which in Pirke Avoth is called to dust themselves in the dust of their feet for so saith Jose there Let thy house be the house of assembly for wise men that is be thou ever conversant in the schools of the Doctors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and doe thou roll or dust or tumble thy selfe in the dust of their feet V. 24. Be examined by scourging The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the sacred writers will be discerned by two places in the Book of Wisdome c. 2. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us torment him with the wrack and c. 6. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mighty shall be mightily tormented in both which 't is clearly used for tormenting or cruciating And S. Chrysostome Hom. 26. in Mat. p. 186. citing the latter of these places applies it to the words
〈◊〉 〈◊〉 〈◊〉 〈◊〉 then among them as of praying so of singing also by that extraordinary gift of the Spirit 1 Cor. 14. 26. see Note on Jude f. V. 30. Members of his It is the manner of the Sacred writers to expresse a complex body by the enumeration of the several parts of it as the heaven and and earth for the world evening and morning for the natural day and many the like see Note on Col. 1. c. and 2 Pet. 3. b. and so here his flesh and his bones signifies no more then he and so the whole importance of the verse is that we are members of Christ and nothing else see Note on Joh. 6. d. CHAP. VI. 1. CHildren obey your parents in the Lord for this is right Paraphrase 1. And so likewise all children and subjects must be obedient to their parents and Princes now under the Gospel for this is commanded by the Law in the Old Testament which Christ came not to evacuate but to confirm 2. Honour thy father and mother which is the first commandement with promise Paraphrase 2. For so are the words of the fifth Commandement of the Decalogue Honour thy father and mother not onely thy natural but civil Parents and all other placed over thee by God or the lawes under which God hath placed thee And this is the first commandement of the second table and that with a promise annex'd to it 3. That it may be well with thee and thou mayst live long on the earth Paraphrase 3. viz. of prosperity and long life in the land of Canaan as it concern'd the Jewes and to all others of prosperous peaceable living upon earth toward which obedience to superiors is ordinarily an eminent means of security see Mat. 5. 5. and of eternall blisse in heaven by the promise of Christ 4. And ye fathers provoke not your children to wrath but bring them up in the nurture and admonition of the Lord. Paraphrase 4. And parents likewise are to behave themselves lovingly and gently toward their children and not to tempt them by tyrannical usage of their power to disobedience but use all care to bring them up in the knowledge of their duty to Christ 5. Servants be obedient to them that are your masters according to the flesh with fear and trembling in singlenesse of your heart as unto Christ Paraphrase 5. And doe not think that Christianity hath set all servants at liberty or given them any privilege of disobeying those whose servants they are according to the course of this world be they heathens c. But let all such know themselves to be obliged to perform obedience unto their masters with all diligence and sincerity see note on Phil. 2. c. as unto Christ who sees their hearts and laies this command on them 6. Not with eye-service as men-pleasers but as the servants of Christ doing the will of God from the heart Paraphrase 6. And this not onely to avoid the displeasures of their masters which will extend no farther then to those things which they can see whether they be done or omitted and consequently punish in them but upon sense of obligation to the Law of Christ who can see the secrets of the hearts and so must be served accordingly 7. With good will doing service as to the Lord and not to men Paraphrase 7. viz. with uprightnesse and cheerfulnesse a voluntary obedience which may approve it self to Christ and not a forced one which arises from fear of man and so extends no farther then the master can see and punish 8. Knowing that whatsoever good thing any man doth the same shall be received of the Lord whether he be bond or free Paraphrase 8. Knowing that as all other performances of duty so his faithfull service to his master shall be rewarded in him by God 9. And ye masters doe the same things to them forbearing threatning knowing that your master also is in heaven neither is there respect of persons with him Paraphrase 9. And the masters must use their servants as fathers were appointed to use their children ver 4. not wrathfully and imperiously but calmly and gently either as knowing that they themselves have a master to obey who commands them to doe thus or knowing that you and they are but fellow-servants in respect of Christ and indeed that if masters doe not their duty they shall be as punishable before God as any others of the most inferiour degree God favouring or sparing none upon so slight considerations as these of their being greater men in this world then others 10. Finally my brethren be strong in the Lord and in the power of his might Paraphrase 10. Finally brethren consider the all-sufficience and omnipotence of his might who is able to sustain you against all opposition of men or devils and confirm your selves in the faith and chear up your selves with that consideration 11. Put on the whole armour of God that ye may be able to stand against the wiles of the devil Paraphrase 11. And make use of all the defensatives and weapons that Christ hath afforded you to the repelling of all the temptations and stratagems of the devil that ye may be able to hold our against all his assaults both of force and cunning 12. For we wrestle not against flesh and blood but against principalities against powers against the rulers of the darknesse of this world against spiritual wickednesse in note a high places Paraphrase 12. For the combat for which we are to be fortified is not against any ordinary humane enemies but against the several ranks of devils the chieftains and gods of this present idolatrous heathen world and against those evil spirits that are in the aire all grosser carnal and all more spiritual dangerous sins of pride heresie and malice c. 13. Wherefore take unto you the whole armour of God that ye may be able to withstand in the evil day and having done all to stand Paraphrase 13. The variety and greatnesse of the danger being thus considered makes it reasonable for you to arm your selves in every part with all that the Christian faith hath provided you with that in time of temptation ye may be able to hold out against the contrary allurements of those hereticks and in conclusion to be so farre victorious as not to have been ensnared on any side 14. Stand therefore having your loynes girt with truth and having on the breast-plate of righteousnesse 15. And your feet note b shod with the preparation of the Gospel of peace Paraphrase 14 15. Let your military preparations against these assaults be these first Truth the doctrine of the Gospel in opposition to heathen errors and heretical insinuations and set that be your military girdle see note on Luk. 12. b. that keeps on all the other armour and fits you to make use of it and withall will restrain you from all libertinisme and licentiousness as a
by those Magi in the field to differ from the ordinary stars of heaven some way interpreted to them to be the Index or finger to point out this miraculous Birth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to light him into the world Concerning this it is observable which we find in Chalcidius in his Comment upon Plato's Timaeus who relating some portentous significancies of starres adds Est quoque alia venerabilior sanctior historia quae perhibet ortu stellae cujusdam insolitae non morbos moresque praenunciatos sed descensum Dei venerabilis ad humanae servationis rerúmque mortalium gratiam quam à Chaldaeis observatam fuisse testantur qui Deum nuper natum muneribus venerati sunt There is also a more venerable and sacred history the Gospel no doubt which mentions the rising of one extraordinary star by which was foretold not the diseases and tempers or manners of men but the descent of a venerable God or of a God who is to be revernced in favour to the preservation of men or salvation as it seems he collected out of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in S. Luke 2. 7. and the benefit of mortals here below which starre they testifie the Gospel again to have been observed by the Chaldeans the Magi v. 1. who came to this God which was newly born and worshipped and presented him Ib. In the East These observers learned in Astronomy curious in their daily beholding the rising and setting of the stars saw at this time a Star rise which they never had seen before and were amazed at it as at a new prodigious sight which did certainly presage something of great consideration This rising of the star may possibly be signified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rendred not in the East either here or v. 9. but at the rising of it or when it arose and that it should be so rendred may be guessed by the ortu stellae c. in Chalcidius out of the sanctior historia i. e. out of this Gospel and t is observable to this purpose that among the Greek Astronomers the rising of stars is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rising of the sun Apoc. 7. 2. and the setting of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the East is commonly express'd in the plural number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as t is here distinctly v. 1. and the West 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so they are used Mat. 8. 11. they shall come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so Lu 13. 29. and Mat. 24. 27. All this put together would make that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the rising of the starre both here and v. 9. a probable rendring but because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular doth once signifie the East Rev. 21. 13. and because the 9 th verse seems to set down the several places of the Starres appearance now just vertical to the house where Christ was as before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which seems to denote the place where they first saw it and whence they came v. 1. It may therefore be rendred in the East in both places V. 6. In the Land The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the nominative case and here signifies that portion i. e. a part of it which belonged to the Regal tribe as c 4. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the portion of Zabulon and Nephthalim and though it were a town or city yet it is capable enough of that appellation as the city of the Sodomites and of those of Gomorrha is called by the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. c. 10. 15. and is vulgarly rendred the land clearly the city of Sodome Ib. Not the least Some doubt hath been of the agreement of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art by no means the least with the Hebrew Mich. v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagint render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Vulgar Parvulus es thou art little But M. Edward Pocock a great Master of the Oriental languages hath evidenced out of many learned Grammarians that this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little signifies also the quite contrary and is used for Primaria Judex Princeps Magistratus all great ones So Jer. 48. 4. Rabbi Tanchum renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Princes and Governours And so the Chaldee Paraphrast there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Sultans or Rulers So Ebn Jannahium a learned Grammarian affirms of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is one of the words that signifie contraries and cites Zach. 13. 7. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he signifies Nobles and Princes And so the Author of the Hebrew-Arabick Glossary sets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sultan Ruler or Prince for one of the significations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so in that place of Zachary the Septuagint render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pastors and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Superiors and the Arabick Pastors or Rulers Many words of that sort which have such contrary significations Mr. P. hath collected to confirm this interpretation Ib. Princes In stead of the Hebr. word in Mi. 5. 2. rendred the thousands the Evangelist hath here set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers The meaning of it will not be discerned but by remembring a custome of the Jews among whom the people was distributed by chiliads or thousands so many in a town or city not that that number was so to continue and not to exceed but as we see in our hundreds or wapentakes which as by the original of the view of Frank-pledge appears was first an Hundred families precisely but since hath much varyed onely in relation to the first distribution Hence it is that such a division or town or city is in the old Testament phrase called a chiliad or thousand as in Micha it is and Jud. 6. 15. where the ordinary translation reads My family is poor in Manasseh but the Hebrew rendred in the margine is My thousand is the meanest c. Of every such Division there was some Lord or Cheif under whom the whole multitude were as under a Patriarch or head of a family and such was Gedeon Jud. 6. 15. when he saith My thousand and as it is ordinary for a King of any nation in Authors to signifie not onely the person of the King but the whole people under him also so here the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers in the Evangelist are the very same with the thousands in the Prophet and each of them signifie the towns or cities of Iudah such as Bethleem was which is here spoken of as the place where the Messias was to be born according to that in Micha aforesaid Unto which also agrees that known Oracle that ex Judaea profecti rerum potirentur Rulers should come out of Judea which is
expect any better portion hath all reason to be content with that Many other such proverbiall speeches there are falling from Christ as purposely making use of what was good among them their customes their proverbs their formes of prayer and benediction So that of Mat. 7. 2. In the measure you mete it shall be measured to you again For so in that part of the Gemara call'd Sanhedrim we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the measure that a man meteth they shall mete to him in that See c. 19. note b. and 2 Thess 3. b. and Rom. 2. a. V. 27. Hear in the ear This phrase of hearing in the ear will be best explain'd by referring to the custome of the Jewes mention'd by the Rabbins who affirm that the Masters among the Jewes were wont to have their Interpreters who as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Oracles did receive the Dictates of the Masters whisper'd in the eare and then publickly propose them to all the Masters dictating softly but the Interpreters delivering them aloud Of this Elias Levita speaks in his Thisbi on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and saith that the Interpreter is mention'd Exod. 4. 16. he shall be to thee as a mouth where the Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word which is among the Chaldees the title of an Interpreter and adds that every Psalme that is inscribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was received from a Master and dictated by an Interpreter So 't was an ensigne of a Master to have an Interpreter In the Excerpta Gemarae tract de Sanhed c. 1. § 7. Dixerunt Jehudae interpreti Resh Lachish adsta illi in concione adstitit se inclinavit juxta illum iste nihil ei dictavit Judah the interpreter of Resh Lachish stood by him in the assembly and bow'd himself to him and dictated he nothing to him And in Barachoth c. 9. Rector Vniversitaetis eris adstabÃtque tibi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt be ruler of the Vniversity and shalt have by thee an Interpreter This Christ applies to himself and the Disciples making himself the Master dictating to them the words of life the New Covenant which they consequently are bound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to proclaim to others as so many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aloud publickly on the house-top and not for fear keep in any part of it As for the phrase on the house-top that is taken from the custome of their flat buildings plain on the top with battlements about them see Note b. on c. 4. by which means it was both ordinary and very convenient when any thing was to be proclaimed to the people to doe it from the top of the house standing on the battlements So in Hegesippus there is a remarkable place cited by Eusebius When saith he by the preaching of James the brother of the Lord and Bishop of Jerusalem many of the chief of the people beleived in Christ many of the Phariseès and other sects which beleived not came to him and perswaded him that he would unseduce the people and to that end at the Passeover when all the people came up to Jerusalem they intreat him thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set thy self upon the battlement of the Temple that from above that is by the advantage of place as the Latine interpreter reads it de superiore loco thou mayest be conspicuous or known who thou art because by the title of James the Just he was so reverenced by all the nation and known by them generally and thy words easily heard by all the people And accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they set him upon a battlement of the Temple in the very same phrase that is used of the Devil to Christ c. 4. 6. in order to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 casting himself down To that the setting him on the top of the battlement and not within so as to lean over it was sure most proper and so 't is certain that is the meaning of it c. 4. and by consequence the phrase being to a letter the same in the story of James in Hegesippus also where accordingly it followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they went up and cast him down and so Eusebius cites it there out of Clemens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was cast down from the battlement though it seems 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he died not with the fall From this circumstance of that story it is most probably concluded to be the custome for those that proclaim'd any thing from the house-top to stand on the top of the battlements which accordingly were of a sufficient breadth to stand upon and not so to stand within as to speak over it V. 29. A farthing For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little piece of money the Syriack reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Asor the Greek word so changed by them The Arabick have Phals which they use to expresse the least piece of money that is and accordingly for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 12. 42. they read Phalsain the Duall from that For the value of the coyne according to the use of the word Asore in the Syriack Jesu Bar Ali faith that there are such diversities of opinions that 't is hard to determine any thing in it CHAP. XI 1. AND it came to passe when Jesus had made an end of commanding his twelve disciples he departed thence to teach and to preach in their cities Paraphrase 1. To give instructions and teach the Gospel see note on c. 9. 1. in the cities whither he now removed 2. Now when John had heard in the prison the works of Christ he sent two of his disciples 3. And said unto him Art thou note a he that should come or look we for another Paraphrase 2 3. Now John Baptist being put in prison and in danger of being put to death and hearing of the miracles done by Christ though Joh. 1. 34. he had been sufficiently convinced that Christ was the Messias and after the testimonies given by him Joh. 3. 32. 36. cannot be imagined to lie open to any doubtings Yet to satisfie and confirm his disciples which were in danger to be thus assaulted being tempted with their Masters imprisonment and danger hereupon he sent two of his disciples to know of Christ if indeed he were the great Messias or no that when he was cut off his disciples might not be shaken in their belâ—ef of Christ but adhere and cleave fast to him 4. Jesus answered and said unto them Goe and shew John again those things which ye doe hear and see 5. The blind receive their sight and the lame walk the lepers are cleansed and the deaf hear the dead are raised up and the poor note b * have the gospel preached to them Paraphrase 4 5. To this Jesus answered by giving them
and gnashing of teeth 14. For many are called but few are chosen Paraphrase 14. See note on ch 20. 16. c. and 1 Pet. 2. b. 15. Then went the Pharisees and took counsell how they might intangle him in his talk 16. And they sent unto him their disciples with the note b Herodians saying Master we know that thou art true and teachest the way of God in truth neither carest for any man for thou regardest not the person of men Paraphrase 15 16. This parable did so gall and incense the Pharisees which were visibly concern'd in it that seeing they had nothing to lay to his charge they now consult how to get some advantage against him and to that purpose knowing him to be a free speaker that would not disguise his thoughts for fear of any man they send some of two contrary parties some Pharisees others that adhered to Herod the Roman Governour that whatsoever answer he should make to their question one party might be offended with him and they came and asked him flatteringly but insidiously saying We know that without all fear of men or partiality thou wilt tell us truly what is our duty toward God 17. Tell us therefore What thinkest thou Is it lawful to give tribute to Caesar or no Paraphrase 17. What is lawful by Gods law in thy opinion Is it by that lawfull 18. But Jesus perceived their wickednesse and said Why tempt ye me ye hypocrites Paraphrase 18. their treacherous designe and said Why endevour ye to ensnare me under pretence of reverencing me v. 16. 19. Shew me the tribute-money And they brought unto him a peny Paraphrase 19. the money or coyn in which ye are wont to pay the tax and they brought him a coyn that was half the Alexandrian but a whole Atticke drachme and so the fourth part of the shekel of the Sanctuary or half the ordinary shekel See note on ch 17. c. 20. And he saith unto them whose is this image and note c superscription Paraphrase 20. The inscription of this coyn is Caesar Augustus such a year after the taking of Judaea This being a record of the conquest of the Romans over this nation and the right by them acquired by the dedition of Hyrcanus see note b. and an expression of the yeares since that taking about ninety yeares for so long agoe did Pompey subdue and take Jerusalem shew that now 't is unlawfull to seek change after so long continuance of that power so fairly and legally acquired Besides the coyning of money is part of the supreme power or regal prerogative incommunicable to any other and your acknowledging this to be the currant coyne supposes Caesar whose signature it hath to be your lawful Prince to whom therefore the tribute is due as the legall protector of your civil commerce Look therefore upon the coyn for the stating of your question whose image and signature it hath on it 21. They say unto him Caesars Then saith he unto them Render therefore unto Caesar the things that are Caesars and unto God the things that are Gods Paraphrase 21. They confest it to be the image or signature of the Roman Emperour and Christ thence concluded that they that acknowledge Caesars supremacy over the Jewes ought not to dispute but pay him that tribute that is due to him as supreme there being nothing derogatory to God in so doing But the law of God requiring that every one should have that which belongs to him and particularly Kings their due acknowledgments and tributes which are due to them as acts of piety are due to God 22. When they had heard these words they marvailed and left him and went their way Paraphrase 22. admired the prudence of his answer and so departed without hopes of gaining any advantage against him 23. The same day came to him the Sadducees which say there is no resurrection and asked him Paraphrase 23. future estate after this life 24. Saying Master Moses said If a man die having no children his brother shall marry his wife and raise up seed unto his brother Paraphrase 24. Doe the part of the next of kin to his wife and the children which he begetteth of her shall be accounted his dead brothers children or seed 25. Now there were with us seven brethren and the first when he had married a wife deceased and having no issue left his wife unto his brother 26. Likewise the second also and the third unto the seventh Paraphrase 26. Untill all the seven were married and dead without children 27. And last of all the woman died also 28. Therefore in the resurrection whose wife shall she be of the seven for they all had her 29. Jesus answered and said unto them Ye do erre not knowing the scriptures nor the power of God Paraphrase 29. This errour of yours in beleiving no resurrection proceeds from your not considering the several places of Scripture nor the power of God in ordering the life to come in another manner then is used in this 30. For in the resurrection they neither marry nor are given in marriage but are as the Angels of God in heaven Paraphrase 30. As for your argument against it 't is soon answered by telling you that in that other world those that are there live not like husbands and wives but are in that respect no otherwise then the pure spiritual Angels of God which have no bodies about them all such relations which are here among men are swallowed up in that other world 31. But as touching the note d resurrection of the dead have ye not read that which was spoken unto you by God saying Paraphrase 31. But to make it evident to you by that part of Scripture which hath authority among you Sadducees that is by the Law by you acknowledged for the word of God that there is another life it is there you know thus written 32. I am the God of Abraham and the God of Isaac and the God of Jacob God is not the God of the dead but of the living Paraphrase 32. Which being spoken after their decease was an evidence that there is another life after this which they that are dead to this have their parts in or otherwise how could God be said not only to have been but still to be their God after their death 33. And when the multitude heard this they were astonished at his doctrine 34. But when the Pharisees had heard that he had put the Sadducees to silence they were gathered together 35. Then one of them which was a lawyer aked him a question tempting him and saying Paraphrase 35. on designe to ensnare him in his answer or to heare what he would say 36. Master which is the great commandement in the law 37. Jesus said unto him Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy mind Paraphrase 37. with all thy will and affections and understanding Mar. 12. 32. 38. This
performances 8. But be not ye called Rabbi for one is your master even Christ and all ye are brethren Paraphrase 8. But doe not ye contend thus for superiorities for precedence one above another for you are all fellow servants by being fellow Christians 9. And call no man your note d father upon the earth for one is your father which is in heaven Paraphrase 9. And give not up your faith absolutely to be swayed and ruled by any man as children are to be swayed wholly by theâ—â— parents bare will and as these men Pharisees c. have their admirers and followers in religion whereas indeed God your father in heaven is onely he to whose doctrine and precepts ye owe this absolute faith and obedience 10. Neither be yee called Masters for one is your master even Christ Paraphrase 10. And doe not ye pretend to be leaders or teachers but all fellow disciples that receive the faith from me and so communicate it to others 11. But he that is greatest among you shall be your servant Paraphrase 11. As for any precedency or superiority which shall hereafter be instituted in the Church ye are not to look upon that but as an office of burthen and duty of watching and waiting on them over whom ye are placed 12. And whosoever shall exalt himself shall be abased and he that shall humble himselfe shall be exalted Paraphrase 12. And indeed for this this ought to be the Rule that whosoever is ambitious of dignity in Christ's Church ought never to be admitted to it but he that shall thinke himself unworthy of it is fittest to be advanced to it 13. But wo unto you Scribes and Pharisees hypocrites for yee shut up the kingdome of heaven against men for yee neither go in your selves neither suffer yee them that are entring to go in Paraphrase 13. yee keep the multitude from embracing the Gospell or doctrine of Christ to which they are generally enclin'd yee suppresse the meaning of the Scriptures which belong to the Messias And not only reject Christ your selves but prohibite others from beleiving on him which were it not for fear of you would willingly imbrace him 14. Woe unto you Scribes and Pharisees hypocrites for yee devour widowes houses and for a pretence make long prayer therefore ye shall receive the greater damnation Paraphrase 14. For in stead of shewing mercy and charity to them that are left destitute ye on the other side are greedy and rapacious grinde the face of the poor and devour the remainder of their substance whom ye ought in reason to relieve and that ye may doe these acts of uncharitablenesse more securely yee pretend to great piety and for a colour or faire shew that you may be the more trusted and so have opportunities to doe it the better use to make long prayers But for this for your making piety a colour and guise under which to practise the greater sinnes 15. Woe unto you Scribes and Pharisees hypocrites for yee compasse sea and land to make one note e proselyte and when he is made yee make him twofold more the child of hell then your selves Paraphrase 15. to get one Gentile to your religion and when he is so by teaching him the worser part of your doctrine that which fortifies him against the receiving of Christ and by pressing him to that legall strictnesse which is commanded you as Jews but belongs not to him you put him into a far worse and more dangerous estate and make him more vehemently to oppose the Gospell then your selves or your own children naturall Jewes 16. Woe unto you yee blind guides which say whosoever shall note f swear by the Temple it is nothing but whosoever shall sweare by the gold of the Temple he is a debtor Paraphrase 16. Wo unto you which take upon you to be the leaders of the blind Ro. 2. 19. and are blind your selves saying If a man swear by the temple he is not obliged by that oath but he that swears by the Gold of the Temple in any promissory oath he renders himself a debtor in any assertory he is guilty of perjury if it be not true 17. Yee fools and blinde for whether is greater the gold or the Temple that sanctifieth the Gold Paraphrase 17. What a sottish senselesse folly is this which your deep learning hath advanced you to For sure the Gold of the Temple which receives all the sacrednesse it hath above other gold meerly from being the Gold of the Temple cannot be more sacred then the Temple it self nor consequently the oath by the gold obliging when an oath by the Temple it self is not 18. And whosoever shall sweare by the Altar it is nothing but whosoever sweareth by the gift that is upon it he is guilty 19. Yee fooles and blinde for whether is greater the gift or the altar that sanctifieth the gift 20. Whoso therefore sweareth by the altar sweareth by it and by all things thereon Paraphrase 20. The swearing by the altar conteins in it that other oath which yee take to be so much more obliging that by all the free-will offerings presented at or on the altar and so cannot possibly be lesse obliging then that alone 21. And whoso shall sweare by the temple sweareth by it and by him that dwelleth therein Paraphrase 21. by God who although he have his throne in heaven yet is pleased to own the temple as his place of residence or dwelling upon earth 22. And whoso shall swear by heaven sweareth by the throne of God and by him that sitteth thereon 23. Wo unto you Scribes and Pharisees hypocrites for yee pay tithe of mint and anise and cummin and have omitted the weightier matters of the law note g judgment mercy and faith these ought yee to have done and not to leave the other undone Paraphrase 23. in matter of paying tithes you are as exact as any the strictest lawyer would require of you descending to the tithing of herbes of which there was doubt and dispute whether they ought to be paid or no but for the great morall duties both of the second and even the first table just dealing and works of mercy towards men and the great duty even of the Law Faith in God you are farr from the practise of these which being the most considerable weighty duties ought most precisely to be walk't in to be made your work and care and the other though not to be left undone yet counted inferiour to those 24. Yee blind guides which streine at a gnat and swallow a camel Paraphrase 24. are very scrupulous in small and very adventurous in the greatest matters 25. Woe unto you Scribes and Pharisees hypocrites for yee make clean the outside of the cup and of the platter but within they are full of extortion and excesse Paraphrase 25. Yee are all for washing of outsides as of your vessells to eat and drink in so also of your hands and whole bodies and in
to be defended from sun or weather in them so doth that in the honest heart bring forth most abundantly by the grace and blessing of God upon the use of his talents of grace 33. And with many such parables spake he the word unto them as they were able to hear it Paraphrase 33. In such a manner as was most intelligible withall most profitable for them 34. But without a parable spake he not unto them and when they were alone he expounded all things to his disciples 35. And the same day when the even was come he saith unto them Let us pass over unto the other side Paraphrase 35. on a certain time Mat. 8. 23. 36. And when they had sent away the multitude they took him even as he was in the ship and there were also with him other little ships Paraphrase 36. alone without the multitude 37. And there arose a great note c storm of wind and the waves beat into the ship so that it was now full Paraphrase 37. tempest of wind and rain together 38. And he was in the hinder part of the ship asleep on a pillow and they awake him and say unto him Master carest thou not that we perish Paraphrase 38. We are ready to be drowned and wilt thou continue asleep and take no care to preserve us 39. And he arose and rebuked the wind and said unto the sea Peace be still and the wind ceased and there was a great calm 40. And he said unto them Why are ye so fearfull How is it that ye have no faith Paraphrase 40. How should it be possible for you after so many evidences and experiments of my power and readiness to preserve you not at all to trust or rely on me 41. And they feared exceedingly and said one to another What manner of man is this that even the wind and the sea obey him Annotations on Chap. IV. V. 12. That seeing c. These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that seeing c. note the obduration of the Israelites which fell on them from Gods desertion as a punishment of their not making use of the talents which he had given them and so this verse is answerable and parallel to Mat. 13. 15. or the end of that place in Isaiah recited and set down at large in S. Matthew but here and so also Lu. 8. 10. and Joh. 12. 40. epitomized and summ'd up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest they should see c. And therefore from the importance of the whole place in Isaiah and Matthew the sense of it here where 't is shortly recited must be taken viz. that upon their shutting their eyes that is voluntary obduration of heart against God God withdraws his grace which otherwise he would have afforded them and doth afford others To which 't is consequent that they see not at all Agreeably to that of Procopius on Isaiah p. 102. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The power of seeing was present to them from the grace of him that was seen Their not seeing was an accident or consequent of their shutting their eyes And so here their not being able to see for want of light the obscurity of those Parables in which God spake to them was a punishment of their winking and not being willing to see V. 29. Brought forth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here in an unusual sense and signifies the ripeness of the fruit that which Lu. 8. 14. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring to perfection for so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to be entire perfect complete is by the Septuagint rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 38. 13. because when fruit is ripe it doth as it were deliver it self to the gatherer V. 37. Storm of wind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is defined by Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a tempest of wind with rain CHAP. V. 1. AND they came over unto the other side of the sea into the countrey of the Gadarens Paraphrase 1. the coast where Gadara Mat. 8. 28. and Gergesa lie together See ch 8. 10. 2. And when he was come out of the ship immediately there met him out of the tombs note a a man with an unclean spirit Paraphrase 2. two men Matth. 8. 28. which were in a phrensie possest with devils in a raving lunatick manner of unruliness 3. Who had his dwelling among the tombs and no man could bind him no not with chains Paraphrase 3. And one of them here mention'd as the other also in S. Matthew 4. Because that he had been often bound with fetters and chains and the chains had been plucked asunder by him and the fetters broken in pieces neither could any man tame him 5. And alwaies night and day he was in the mountains and in the tombs crying and cutting himself with stones 6. But when he saw Jesus afar off he ran and worshipped him 7. And cried with a loud voice and said What have I to do with thee Jesus thou Son of the most high God I adjure thee by God that thou note b torment me not Paraphrase 7. And the devil that possest him made use of the mans voice to cry aloud to Jesus and say Let me alone thou eternal Son of the supreme God I beseech thee earnestly for Gods sake who hath permitted me thus to possess and wound this man not presently to throw me into my chains 8. For he said unto him Come out of the man thou unclean spirit 9. And he asked him What is thy name and he answered saying My name is Legion for we are many Paraphrase 9. and the devils that possest him answered Jesus saying 'T is not any peculiar name that is competible to us unlesse that of a Legion or regiment of six thousand souldiers among the Romans there be so many of us in this man 10. And he besought him much that he would not send them away out of the countrey Paraphrase 10. And the devil was very importunate in his request that if he were forced to goe out of that man he might yet stay in those parts and get some other habitation 11. Now there were nigh unto the mountains a great herd of swine feeding 12. And all the devils besought him saying Send us into the swine that we may enter into them Paraphrase 12. Permit us to enter into the swine Mat. 8. 31. 13. And forthwith Jesus gave them leave And the unclean spirits went out and entred into the swine and the herd ran violently down a steep place into the sea they were about two thousand and were choaked in the sea Paraphrase 13. And although this was foreseen by Christ to be the certain drowning of the swine and though he seldome wrought any destructive miracle yet that the people might see the virulency of these devils if not restrain'd by him and so the mercy done to those that were possest and likewise the mercy now approaching to their countrey by
being in Galilee and his Apostles most of them being born there that he was of the sect and doctrine of the Galileans that no acknowledgement or tribute was to be paid to the Emperour 14 And when they were come they say unto him Master we know that thou art right and carest for no man for thou regardest not the person of men but teachest the way of God in truth Is it lawful to give note a tribute to Caesar or not Paraphrase 14. that thou wilt freely speak thy mind what danger soever come of it and not suffer the fear of Caesar to restrain thee from telling us the will of God 15. Shall we give or shall we not give But he knowing their hypocrisie said unto them Why tempt ye me Bring me a penny that I may see it Paraphrase 15. the treacherousnesse of their designe under those fair words 16. And they brought it And he said unto them Whose is this image and superscription And they said unto him Caesars Paraphrase 16. See Note on Mat. 22. c. 17. And Jesus answering said unto them Render to Caesar the things that are Caesars and to God the things that are Gods And they marvelled at him 18. Then come unto him the Sadducees which say there is no resurrection and asked him saying Paraphrase 18. Mat. 22 23. no future state after this life 19. Master Moses wrote unto us If a mans brother die and leave his wife behind him and leave no children that his brother should take his wife and raise up seed unto his brother 20. Now there were seven brethren and the first took a wife and dying left no seed 21. And the second took her and dyed and left no seed and the third likewise 22. And the seven had her and left no seed last of all the woman dyed also 23. In the resurrection therefore when they shall rise whose wife shall she be of them for the seven had her to wife 24. And Jesus answering said unto them Doe ye not therefore erre because ye know not the Scriptures neither the power of God Paraphrase 24. The doctrine of the scriptures concerning the resurrection and the power of God in bringing it to passe 25. For when they shall rise from the dead they neither marry nor are given in marriage but are as the Angels of God which are in heaven 26. And as touching the dead that they rise have ye not read in the book of Moses how in the bush God spake unto him saying I am the God of Abraham and the God of Isaac and the God of Jacob Paraphrase 26. See Note on Mat. 22. d. 27. He is not the God of the dead but the God of the living Ye therefore doe greatly erre Paraphrase 27. Those therefore were then alive when God said this of them which was long after their death 28. And one of the Scribes came and having heard them reasoning together and perceiving that he had answered them well asked him Which is the first commandement of all 29. And Jesus answered him The first of all the commandements is Heat O Israel the Lord our God is one Lord. 30. And thou shalt love the Lord thy God with all thine heart and with all thy soul and with all thy mind and with all thy strength this is the first commandement Paraphrase 30. Understanding v. 33. 31. And the second is like namely this Thou shalt love thy neighbour as thy self there is none other commandement greater then these 32. And the Scribe said unto him Well Master thou hast said the truth for there is one God and there is none other but he 33. And to love him with all the heart and with all the understanding and with all the soul and with all the strength and to love his neighbour as himself is more then all whole burnt-offerings and sacrifices Paraphrase 33. And the real substantial performance of all duties both towards God and Man is to be preferred before all those ritual performances that Religion is generally placed in 34. And when Jesus saw that he had answered discreetly he said unto him Thou art not farre from the kingdome of God And no man after that durst ask him any question Paraphrase 34. This account of thine argues that thou art not farre from being a Christian the doctrine of the Gospel containing little more in it beyond this 35. And Jesus answered and said while he taught in the Temple How say the Scribes that Christ is the son of David Paraphrase 35. How comes it to be generally resolved by the Doctors of the Law out of the Scripture 36. For David himself said by the holy Ghost The Lord said to my Lord Sit thou on my right hand till I make thine enemies thy footstool 37. David therefore himself calleth him Lord whence is he then his son And the common people heard him gladly 38. And he said unto them in his doctrine beware of the Scribes which love to go in long cloathing and love salutations in the market places 39. And the chief seates in the Synagogues and the uppermost roomes at feasts 40. Which devoure widows houses and for a pretense make long prayers these shall receive greater damnation Paraphrase 40. Ma. 23. 14. 41. And Jesus sat over against the treasury and beheld how the people cast money into the treasury and many that were rich cast in much Paraphrase 41 in the Temple over against the chest into which the free-will offerings were cast for pious and charitable uses Lu. 21. 1. 42. And there came a certain poor widow and she threw in two mites which make a farthing 43. And he called unto him his disciples and saith unto them Verily I say unto you that this poor widow hath cast more in then all they which have cast into the treasury 44. For they all did cast in of their abundance but she of her note b want did cast in all that she had even all her living Paraphrase 44. having scarce enough for her self yet out of that very little hath been liberal and Annotations on Chap. XII V. 14. Tribute Judas of Galilee called indifferently Gaulonita and Galilaeus was saith Josephus head of a fourth sect among the Jews see Antiq. l. 18. c. 2. and having Saddok a Pharisee joyned to him he sollicited the people to defection telling them that God was to be their only Master and Prince and no mortall to be acknowledged such that the requiring a taxe from them if it were payd by them was a manifest profession of servitude and that 't was their duty to vindicate their liberty by which means he raised a great sedition among the Jews and was the cause under pretence of defending the publick liberty of innumerable mischiefes to the nation Of this sect 't is possible they suspected Christ might be a favourer and the rather for his being counted a Galilean and that therefore they now come and aske him this question And though he answer most
punctually in favour of the Roman Emperour and so much more for the paying then for the refusing to pay tribute yet because there was so much caution in his speech as that the Pharisees were not able to take any advantage against him It is therefore improved into an accusation against him that he forbad to give tribute to Caesar Lu. 23. 20. see Note on Mat. 22. b. That which is in the Printed copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taxe or tribute is in the old Greek and Latine MS. which Th. Beza sent to the University of Cambridge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 head money V. 44. Want To discern the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Scripture writers it will not be amisse to look on it a little in the Old Testament Ezr. 6. 9. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred signifies that which they have need of for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies oportuit necesse habuit indiguit to want or have need of and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lu. 21. 4. will be rendred out of her necessaries out of that which was necessary to her out of that which she wanted for her selfe out of her very low estate or extremity as appears by that which followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all her provision all that she had to live or subsist on as that is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of that which those others had to spare Thus Phil. 4. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of a very low estate wherein he had no more then absolute necessaries with which saith he he had learned to be content expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being abased or very low v. 12. both which are opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hungring is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feeding full So 1. Cor. 16. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which you ought to have done and did not they have supplyed 2 Cor. 8. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your abundance may be a supply to their necessities and c. 9. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the necessity of the Saints and c. 11. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my necessity So Phil. 2. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your defect of ministring to me or that ministring to me which was necessary but through distance could not be performed on our part So Col. 1. 24. I rejoyce in my sufferings for you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c thus or to this sense Christ suffered for his Church his body yea Lu. 24. 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he ought to suffer in many respects there was a necessity of it And so in like manner by way of correspondence so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies it is necessary that I that am a Christian should suffer for you for the Church that is his body this now I doe I in my flesh make up by way of Antitype those necessary sufferings of Christ for his body So 1 Thess 3. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to complete or fill up for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Old Testament is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those things that are necessary to your faith All this is here cast together to give one entire view of these words in the New Testament CHAP. XIII 1. AND as he went out of the Temple one of his disciples saith unto him Master see what manner of stones and what buildings are here 2. And Jesus answering said unto him Seest thou these great buildings there shall not be left one stone upon another that shall not be thrown down Paraphrase 2. See Note on Mat. 24. a. 3. And as he sate upon the mount of olives over against the Temple Peter and James and Andrew asked him privately 4. Tell us when shall these things be and what shall be the signe when note a all these things shall be fulfilled Paraphrase 4. When shall this utter destruction of the Temple be and consequently of the Jewish nation and what prognosticks or forerunners of it shall be observable see Note on Matth. 24. b. c. 5. And Jesus answering them began to say Take heed lest any man deceive you Paraphrase 5. And Jesus answered them the forerunners that you are most concern'd to know are the great dangers that ye shall be in if ye be not very wary of being seduced and drawn off from the truth 6. For many shall come in my name saying I am Christ and shall deceive many Paraphrase 6. For before that time many false prophets and false Christs pretending to deliver the nation from the Roman subjection shall appear among you and draw many followers after them 7. And when ye shall hear of warres and rumours of warres be ye not troubled for such things must needs be but the end shall not be yet 8. For nation shall rise against nation and kingdome against kingdome and there shall be earthquakes in divers places and there shall be famines and troubles these are the beginnings of sorrows Paraphrase 8. For there shall be civil warres among you see Note on Mat. 24. c. and earthquakes in several parts of your countrey and famines and tumults these are as the first grudging of those great pangs of travail which shall after some time come suddenly upon your nation 9. But take heed to your selves for they shall deliver you up to councels and in the Synagogues ye shall be beaten and â—e shall be brought before Rulers and Kings for my sake for a testimony against them Paraphrase 9. to the great Consistory in Jerusalem and the lesser in other cities where you shall be scourged and delivered to the Roman powers that they may put you to death because the Jewes cannot and this shall be a means of making known to them the Christian religion as it was in S. Peter and Paul 10. And the Gospel must first be published among all nations Paraphrase 10. But before this destruction come on the Jewes the disciples shall have preacht through all the cities of Jewry and from them depart to the Gentiles 11. But when they shall lead you and deliver you up take no thought before hand what ye shall speake neither doe ye premeditate but whatsoever shall be given you in that hour that speak ye for it is not ye that speake but the holy Ghost Paraphrase 11. carry you before those tribunals be not solicitous beforehand see Mat. 10. 19. what answers or pleas to make for at that time ye shall be by the Spirit of God extraordinarily instructed what apologies or answers to make and what shall then come into your hearts remember 't is an effect of this speciall promise
for a roll or instrument or indenture wherein Christ undertakes in writing under his hand as it were to doe Gods will or that which God requires of him by way of office And Theophylact who explains it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a roll After the manner of these rolls or bills were their books and other writings rolled up when they would shut them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the books of the law folded up saith R. Eliezer in Gemar Sanhed c 7. and opened by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfolding or unrolling and then again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rolled up as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rolling it up v. 20. which the Hebrewes ordinarily expresse by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he folded up the book or roll that is shut it up Joma c. 7. § 1. CHAP. V. 1. AND it came to passe that as the people pressed upon him to heare the word of God he stood by the lake of Gennesareth Paraphrase 1. the sea of Galilee Mat. 4. 18. or lake of Tiberias See note on chap. 3. c. and on Mat. 14. e. 2. And saw two ships standing by the lake but the fishermen were note a gone out of them and were washing their nets Paraphrase 2. And saw two boats one belonging to Andrew and Simon Mat 4. 18. 'tother to Zebedee and his sons James and John and the fishermen having made an end of fishing for that time had carried out their nets and cleansed them meaning not to let them down 〈◊〉 use them any more 3. And he went into one of the ships which was Simon 's and prayed him that he would thrust out a little from the land and he sat down and taught the people out of the ship 4. Now when he had left speaking he said unto Simon Launch out into the deep and let down your nets for a draught 5. And Simon answering said unto him Master we have toiled all the night and have taken nothing neverthelesse at thy word I will let down the net 6 And when they had this done they enclosed a great multitude of fishes and their net brake 7. And they beckned unto their partners which were in the other ship that they should come and help them And they came and filled both the ships so that they began to sink Paraphrase 7. both the boats with the weight of the fish sunk into the water discernibly and were in danger to be lost 8. When Simon Peter saw it he fell down at Jesus knees saying Depart from me for I am a sinfull man O Lord. Paraphrase 8. My sinnes make me uncapable of receiving benefit from thy miracles this great miracle of the fish being ready to drown the boat and to become destructive to me I beseech thee go out of the ship 9. For he was astonished and all that were with him at the draught of fishes which they had taken Paraphrase 9. This he spake not out of a desire to be rid of his company but out of a great sense of his own unworthinesse and a great dread and amazement wrought in him by the miracle 10. And so was also James and John the sons of Zebedee which were partners with Simon And Jesus said unto Simon Fear not from henceforth thou shalt catch men Paraphrase 10. thou shalt be a fisherman no longer thy trade shall be changed into a more honourable that of catching so as to keep alive and not as in hunting and fishing c. it is ordinary to kill what is caught by thee thou shalt catch men and by so doing preserve them to all eternity 11. And when they had brought their ships to land they forsook all and followed him Paraphrase 11. all foure of them 12. And it came to passe when he was in a certain city behold a man full of leprosie who seeing Jesus fell on his face and besought him saying Lord if thou wilt thou canst make me clean Paraphrase 12. recover me from my foul disease 13. And he put forth his hand and touched him saying I will be thou clean And immediately the leprosie departed from him Paraphrase 13. And he did but touch him and speak the word 14. And he charged him to tell no man but go and shew thy self to the priest and offer for thy cleansing according as Moses commanded for a testimony unto them Paraphrase 14. But said he go c. See note on Mat. 8. d. 15. But so much the more went there a fame abroad of him and great multitudes came together to hear and to be healed by him of their infirmities 16. And he withdrew himself into the wildernesse and prayed Paraphrase 16. did oft go aside into places of solitude 17. And it came to passe on a certain day as he was teaching that there were Pharisees and doctors of the law sitting by which were come out of every town of Galilee and Judaea and Jerusalem and the power of the Lord was present to heal them Paraphrase 17. on one of those dayes besides his customary going out to some privacy for prayer he spent some time in teaching or expounding the Scriptures to them and there were present many Pharisees and Doctors of their law and divers others coming from the parts of Galilee c. and he exercised his divine power in healing those that thus came unto him from all parts to that purpose 18. And behold men brought in a bed a man which was taken with the palsie and they sought means to bring him in and lay him before him 19. And when they could not find by what way they might bring him in because of the multitude they went up on the house top and let him down through the tiling with his couch into the midst before Jesus 20. And when he saw their faith he said unto him Man thy sins are forgiven thee Paraphrase 20. Mat. 9. 2. 21. And the Scribes and the Pharisees began to reason saying Who is this which speaketh blasphemies Who can forgive sinnes but God alone Paraphrase 21. This is sure a blasphemer making a God of himself for none but such can forgive sinnes 22. But when Jesus perceived their thoughts he answered and said unto them What reason ye in your hearts Paraphrase 22. What ground have you for this dispute beginning in your hearts and express'd by your tongues v. 21. 23. Whether is easier to say Thy sins be forgiven thee or to say Rise up and walk 24. But that ye may know that the son of man hath power upon earth to forgive sins he said unto the sick of the palsie I say unto thee Arise and take up thy couch and go into thine house Paraphrase 23 24. Is it blasphemy for him that is endued with divine power and can cure all diseases with his word to forgive sins also The one ye shall see me able to do And why may I not then freely and without injury to any do the other also see Mat. 9. 6. whereupon
more men or by the whole Church So Chrysostome speaking of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he presently constitutes them And Socrates of Constantine in the twentieth year of his reign 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in the thirtieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where it is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both noting the constituting or creating of Caesar a work of the Emperour onely So Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the person of Joseph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Master hath constituted me over all his house So Zacharias Bishop of Mitylene speaking of Gods creating of man as a King and guest for whom a palace and a feast were before prepared he expresseth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was chosen sure not by the suffrages of many but by God the one Creator and set forth to be both the King and the guest of the good things which the Great Master of the feast had set before him Of this accepâ—ion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a controversie there is between the two great Scholiasts on the Canons Zonaras and Balsamon Zonaras on the first Apostolical Canon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let a Bishop be ordained by two or three Bishops makes this Scholion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now adaies the office of praiers and invocation of the holy spirit at the consecration of any is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Bishops stretching out his hand and blessing the person ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but anciently the election it self was so called for when the multitudes of the cities had power to choose their Bishops they assembled and some chose one some another and that the greater part of suffrages might carry it it is said that they that made the choice stretcht out their hands and so the suffrages were numbred and he that was chosen by most was advanced to the dignity and thence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was taken And accordingly saith he the Fathers of the Councils are found to use the word calling election 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus the Council of Laodicea Can. 5. saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must not be in the presence of the Catechumeni meaning elections by that word How unfitly this Scholion is applied to the first Apostolical Canon will be easily judged when it is remembred that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in that Canon and sure that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antiently and long enough before Zonaras's writing is certainly used for Ordination or Consecration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the initiation to the Episcopal office by imposition of hands and not any popular or whatever kind of election And therefore Balsamon coming to give account of this Canon and seeing this Scholion of Zonaras before him gives it without naming him the due refutation thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Apostolical Canon speaks of that Ordination which is done by the Bishops in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of the election as some said following some unwritten reports in respect of the stretching out the hands used in the elections of Bishops by the multitude of the cities for though in the 10. it should be the 5th Canon of Laodicea the Fathers command that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should not be in the presence of the Catechumeni and from thence some supposed that this Canon speaks of election yet I believe they say not well because the ordination which is performed in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the praiers belonging to initiation is done though there be never so many there which concludes that this Apostolick Canon belongs to Consecration though the Laodicean do not And again the 4th Canon of the first Nicene Council resolving that the election of a Bishop shall be performed by all the Bishops of the Province 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at least by three the rest signifying their consents by writing I cannot think how some could understand this Canon of the election of a Bishop which appoints that it shall be done by two or three and so possibly by two not necessarily by three Bishops By this it is evident that Zonaras if as his premisses prepared for it so he concluded according to them that in the Apostolical Canon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was to be understood of election and not of ordination was foully mistaken But the truth is the conclusion of his Scholion seems to look another way citing that Canon of Nice which being of Elections appoints them to be by three at least whereas this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contents it self with two or three and in his Scholion on that Nicene Canon 4. his conclusion is express that the Apostolical Canon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calls consecration and imposition of hands by that title and so not election So Harmenopulus on his Epitome Can. The Apostolical Canon is of consecration and imposition of hands the Nicene of election And so all his premisses of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 election are utterly aliene from the Canon which he had before him and his observation as far from truth that it was in latter times onely that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came to signifie Ordination His own words conclude rather the direct contrary that at the time of the writing the first Apostolical Canon which by all is acknowledged genuine and so written not long after the Apostles daies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was taken in the sense of Ordination and that long after that in the Council of Laodicea 't was used for election And it may be worth observing that he that had taken such unseasonable pains to prove it was taken for election had no proof for it in all antiquity but onely that one Canon of Laodicea where indeed it is evidently used in that sense but whether of any other election save by the Bishops to whom it evidently belongs in the 4th Nicene Canon in the presence of the people excluding the audientes from them to receive testimonie of the lives of those who were to be chosen appears not by that Canon In the Nicene Canon 4. the difference is clear between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constituting by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 election in the beginning of the Canon and then after that regularly performed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordination in the end of it And by that we may understand Theodorets meaning Eccl. Hist l. 5. c. 23. when he saith the Canons forbid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That a Bishop have ordination without three Bishops not that there must needs be three Bishops to impose hands for that is contrary to the Apostolical Canon which is content with two and yet is by Zonaras himself reconciled with the Nicene that requires three at least but that there must be three at least personally present at his election and that with the concurrence
commission immediately from him such were the Twelve and extraordinarily called S. Paul also The Evangelists were those which were sent by the Apostles whither they could not goe themselves and the Dioecese that belonged to these was the whole world or those speciall parts of it which the Apostles had allotted to one another Beside these the Prophets were those that in particular Churches rueld and taught as Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Note on 1 Cor. 12. d. and over and above had that speciall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of expounding Moses and the Prophets and demonstrating out of them the truth of Christian religion This was the exhorting and confirming that here is spoken of and which is attributed to them as Prophets not excluding but containing the gift of foretelling things to come also as of Agabus we read c. 11. 28. Agreeably these that are here called prophets are also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 22. governours of Churches see Note on Heb. 13. b. and are accordingly to be resolved persons intrusted with the power of Bishops in particular Churches of Judaea and so members of the Councel at Jerusalem And so when 't is said that there were at Jerusalem Apostles and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not the Presbyters of Jerusalem but Bishops of Judaea and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of them are these two which are here Judas and Silas and that Elder or Bishop of the Church of Jerusalem mentioned Rev. 7. 14. who is said to interpret the vision to John there CHAP. XVI 1. THen came he to Derbe and Lystra and behold a certain disciple was there named Timotheus the son of a certain woman which was a Jewess and believed but his father was a Greek Paraphrase 1. His father was a Greek but his mother an Hebrew named Eunice and a Christian 2 Tim. 1. 5. He therefore a Gentile as appears both by his name which is Greek and by his not being circumcised the eighth day 2. Which was well reported of by the brethren which were at Lystra and Iconium Paraphrase 2. Who was a Christian approved of all in 3. Him would Paul have to goe forth with him and took and circumcised him because of the Jewes which were in those quarters for they knew all that his father was a Greek Paraphrase 3. Him Paul chose to goe and accompany and assist him in preaching which because the Jewish Christians would not let him doe the Proselytes of the gates or uncircumcised being not permitted to come into the same court of the Temple with the Jewes at least they would never hearken to or benefit by his preaching having a special aversion to such he therefore circumcised him his father being a Greek and consequently his not being circumcised in his childhood being known to all 4. And as they went through the cities they delivered them the decrees for to keep that were ordained of the Apostles and Elders which were at Jerusalem Paraphrase 4. which had assembled at Jerusalem in Councel ch 15. 5. And so were the Churches established in the faith and increased in number daily Paraphrase 5. And thus they confirmed the Churches and every day converted many to the faith of Christ 6. Now when they had gone throughout Phrygia and the region of Galatia and were forbidden of the holy Ghost to preach the word in Asia Paraphrase 6. by a revelation such as was mention'd ver 9. see ch 18. 5. to preach 7. After they were come to Mysia they assayed to goe into Bithynia but the Spirit suffered them not Paraphrase 7. over against Mysia they purposed to passe by Bithynia but they received a revelation which forbad them 8. And they passing by Mysia came down to Troas Paraphrase 8. And therefore not coming to v. 7. but passing by Mysia they 9. And a vision appeared to Paul in the night There stood a man of Macedonia and prayed him saying Come over into Macedonia and help us 10. And after he had seen the vision we endevoured to goe into Macedonia assuredly gathering that the Lord had called us for to preach the Gospel unto them Paraphrase 10. upon discourse resolving from the vision 11. Therefore loosing from Troas we came with a streight course to Samothracia and the next day to Neapolis Paraphrase 11. had a very fair gale that brought us directly 12. And from thence to Philippi which is the chief city of that part of Macedonia and a colonie and we were in that city abiding certain daies Paraphrase 12. a metropolis of one part of Macedonia and this city a colony of the Romans v. 21. 13. And on the Sabbath we went out of the city by a river side note a where prayer was wont to be made and we sate down and spake to the women which resorted thither Paraphrase 13. where by a river side there stood an oratory and thither we went and going in found many women together and to them Paul preached the Gospel 14. And a certain woman named Lydia a seller of purple of the city of Thyatira which worshipped God heard us whose heart the Lord opened that she attended unto the things which were spoken of Paul Paraphrase 14. a Proselyte of the Jewes was an auditor and by the grace of God she received the faith 15. And when she was baptized and her houshold she besought us saying If ye have judged me to be faithfull to the Lord come into my house and abide there And she constrained us Paraphrase 15. If ye believe my conversion to be sincere doe me the favour to 16. And it came to passe as we went to prayer a certain damosell possessed with a note b spirit of divination met us which brought her masters much gain by soothsaying Paraphrase 16. to the oratory see note a that a young maid that had a prophetick spirit by being possest by some devil Lev. 19. 31. which spake from within or out of the belly of her which had gained her masters a great deal by telling of strange things whether future or otherwise met us 17. The same followed Paul and us and cried saying These men are the servants of the most high God which shew unto us the way of salvation 18. And this did she many daies but Paul being grieved turned and said to the spirit I command thee in the name of Jesus Christ to come out of her And he came out the same houre Paraphrase 18. that evil spirit that possest her 19. And when her masters saw that the hope of their gaines was gone they caught Paul and Silas and drew them into the market-place unto the rulers Paraphrase 19. the place of judicature 20. And brought them to the magistrates saying These men being Jewes doe exceedingly trouble our city 21. And teach customes which are not lawfull for us to receive neither to observe being Romans Paraphrase 20 21.
of Christ that he that knowes his Masters will and doth it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be beaten with many stripes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greater knowledge is the cause of greater punishment thus interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by beating and punishment So Gen. 12. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God scourged or cruciated Pharaoh with great and sore plagues V. 25. Bound him with thongs That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are here the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scourges v. 24. there is no doubt to be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they signifie whips or scourges saith Hesychius and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they whip him with a scourge or cord adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should sure be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is also used for a rope And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should sure be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All to the same purpose that the word signifies cords or scourges to beat with This of scourges was a punishment much severer then that of rods Porcia lex saith Cicero pro Rabirio virgas ab omnium Romanorum civium corpore amovet hic misericors flagella retulit The Porcian law freeth a Roman citizens body from rods and he a mercifull man speaking Ironically hath brought back scourging And accordingly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scourges here are used as elswhere the greatest torments are to make him confesse what his crime was v. 24. See 2 Mac. 7. 37. As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies literally to bend forward it referres to the custome in scourging which was to fasten them to a block or piece of wood made fast to the earth of a cubit and an half high for the person that was to be punished to lean on bending his body down to it And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies the bending him forward to this block or little pillar that the upper part of his body should lean on it and so exposing him to the Lictor or executioner This is here said of the Centurion in the singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose office it seems it was to doe this Master Bois of Ely a very learned man hath here a conjecture that the phrase should have an hypallage in it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he extended the scourges to him or shewed them him extended making it the description of a Lictor holding his scourge in his hand and shaking and fitting it for execution and striking a terror into the prisoner also by that means This conjecture being ingenious it was not unfit to have mentioned Josephus Scaliger also hath another Epist 146. that it refers to the manner of scourging express'd in the Comedie Ego plectar pendens I shall be scourged hanging viz. that they were lifted up from the ground their heads higher than their heeles and tyed with ropes hands and feet making those ropes to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and that elevation of the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ib. A Romane That Paul was free of Rome by being born in a city that had the Roman privileges is sufficiently known so saith Philo of Agrippa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he gave the privileges of the Roman citizenship to whole countreys of some of his friends So the Philippians call themselves Romans Act. 16. 21. Philippians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by countrey Romans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by decrees saith Photius Ep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 146. Ep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that Tarsus the Metropolis of Cilicia was such is intimated by Diodorus Siculus l. 47. where speaking of the Emperours Julius and Augustus he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those of Tarsus were so kind to Julius and after for his sake to Augustus Caesar that from his own name he call'd them Juliopolis That it was unlawfull for any such person to be bound or scourged is apparent by Cicero Or. 5. in Verr. Facinus est vincire civem Romanum scelus verberare prope parricidium necare quid dicam in crucem tollere It is a foul fault for any Praetor c. to bind a citizen of Rome a piacular offence to scourge him a kind of parricide to kill him what shall I call the crucifying of such an one And for that that follows of his being scourged before condemnation as being by way of examination or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 24. it is here supposed to be 't is that which Cujacins hath observed out of Salvian to be distinctly against law and all that is here said in this verse is set down by S. Paul as distinctly according to the Roman form as if the whole verse were taken and translated out of their Law Yet was not this so farre true that a Roman citizen might not be punished but as Raewardus observes the custome was that before he were so punished he should judicio duumvirûm be adjudg'd to lose his privilege and be uncitizen'd and pronounced an enemie of the commonwealth and then he might be scourged or put to death that being the form of disfranchizing him Lictor colliga manus or caput obnubito infelici reste suspendito verberato vel intra pomoerium vel extra pomoerium Lictor bind his hands or cover his face hang him scourge him either within or without the suburbs as Livy testifies l. 1. V. 28. Freedome Most of the Jewes saith Philo in leg ad Caium were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Romans made free 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for being brought captive into Italy they were set at liberty by their masters that possess'd them but payed a price for that favour So 2 Mac. 4. 9 Jason promiseth a great summe of monyto Antiochus among other things to have power to make some of Jerusalem citizens of Antioch meaning to make his money soon up again by selling it to those that desired that privilege see Note on Phil. 3. l. So saith Photius Epist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 145. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 About that time that privilege was enjoyed not only by those which were natives of Rome but by as many as either by favour or money were made partakers of that appellation So also Epist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 378. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 379. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being aliens of another nation and countrey they were received into the Roman album made citizens of Rome Such an one it seems was the chief Commander here who had himself personally bought this freedome or privilege of a citizen of Rome But Paul was born to this liberty by being born in a city that had obtained of the Emperours that privilege for all the inhabitants thereof see note c. Thus in Eusebius Eccl. Hist l. 5. c. 1. in the examining of Christians by the persecutors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that proved to be municipes free denizons of Rome 〈◊〉 〈◊〉
would be worse with him then before and yet v. 32. as soon as the judgment was removed Pharaoh hardned his heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this turn this time also Upon this God sends the sixth plague that of Murrein upon all the cattel of Aegypt c. 9. 6. and the heart of Pharaoh was hardned v. 7. and so still all this while for these six judgments together though Pharaoh were obdurate yet this was not God's hardning his heart but Pharaoh hardens his own heart and will not let Israel goe as the Lord commanded Upon this God sends another judgment that of Boyles and Blaines v. 10. and then 't is said in a new style The Lord hardned Pharaohs heart v. 12. which as it was the very time at first referred to by the prediction of God to Moses c. 4. 21. so was it the judgment implicitly threatned in that speciall warning c. 8. 29. and this God never did till then and therefore as after that warning 't was said that Pharaoh hardned his heart this time also so 't is here said v. 14. that this time this turn now though not before God would pour out all his plagues upon his heart viz. this obduration or the effects of it Upon which followes that passage wherein our common translation hath so much mistaken c. 9. 14 15. not as we read For now I will stretch out my hand that I may smite thee and thy people with the pestilence for the event proves there was no such matter Pharaoh was not smitten with the pestilence nor cut off by that means but drowned in the red sea some time after but thus And or For now I had sent or stretch'd out my hand and I had smitten thee and thy people with the pestilence and thou hadst been cut off from the earth It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the praeter tense sent or had sent as M r Aynsworth confesses and the learned Paulus Fagius out of the Chaldee Paraphrase Nunc prope erat coram me ut misissem plagam percussissem te deletus esses I was neer stretching out my hand to have sent the plague and have struck thee and thou hadst been blotted out referring probably to the plague of the Murrein at the beginning of the chapter called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both here and v. 3. and that falling on the cattel might have fallen on him and the people also or else to the Boyles ver 12. which might be plague-swellings and so proper enough to have cut him off But not And in very deed for this cause I have made thee stand kept thee alive to shew or make to be seen so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally signifies my power in thee as when saith Chrysostome a man condemned to death is cut up and anatomized alive that others may be instructed and benefited by that dissection By this then 't is visible what was the point of time wherein 't is truly said of God that he hardned Pharaeohs heart then when 't is said he kept him alive that is after the sixth judgment and a speciall warning before that both contemned by Pharaoh when he had filled up the measure of his obduration and in ordinary course was to be cut off by death and so 't is here added in reference to this example of Pharaoh v. 22. God willing to shew his wrath and make his power to be known to other men that might see or hear of this endured with much long-suffering the vessels of wrath fitted to destruction which notes that he was by himself fitted to destruction when God thus reprieved him at which time also 't is said that he that is God hardned his heart By this observation of the time when God hardned Pharaoh not till after his hardning his own heart six times against Gods signes and judgments will appear what this hardning signifies the total withdrawing of Gods grace of repentance from him in the same manner as when one is cast into hell which Pharaoh at that time had been had it not been more for God's glory to continue him alive a while in that desperate irreversible condition which sure was no whit worse to him but somewhat better and more desirable then to have been adjudged to those flames all that time To this may be added what the Greek Fathers observe that God's giving his respite removing his punishments was all that God positively did toward the hardning of him as saith Theophylact when a Master forbears to punish a wicked servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he makes him much more wicked as on the other side the great mercy of reforming sinners lives is most effectually wrought by chastisements See Origen Philocal c. 26. This was a notable and withall as farre as we find in Scripture a singular example of God's dealing with an impenitent that had filled up his measure keeping him alive but without all grace and consequent possibility of amending And by this example appears how justly God might now doe the like to the Jewes of that age if so he pleased those who contrary to all his mercies and long suffering continued obstinate resisted all Gods methods by Prophets by Christ himself by the Apostles testifying the Resurrection and giving them a special warning what would befall them if they now continued obstinate Act. 28. 28. and now are justly left to themselves the Gospel taken from them and preach'd to the Gentiles and this upon ends of infinite wisdome first in mercy to them above the proportion of that to Pharaoh that the Gentiles coming in might stirre them up to emulation and so if 't were possible work upon them and 2 ly that if this also prevailed not God might be glorified in their destruction that as Pharaoh by pursuing the Israelites after this came to that most remarkable illustrious destruction in the Red sea so these hardned Jewes persecuting the orthodox Christians and all the false impious professors joyning with them herein might be involved in one common destruction viz. that by Titus and the Roman Eagles the most eminent and notable that ever was in the world V. 28. For he will finish This verse is cited out of Isaiah c. 10. 22. where the Greek reads it just as 't is in the ordinary copies here only leaving out the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for and in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the whole world As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is here it cannot well accord with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following unlesse the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken in another sense for an Expletive or scilicet not a Causal But the truth is the ordinary reading here beginning with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be the true one so farre but in the processe of it to have some words put in out of the Septuagint viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For without those the King's MS. reads
you greet ye one another with an holy kisse Paraphrase 20. See note on Rom. 16. ◠21. The salutation of me Paul with mine own hand 22. If any man love not the Lord Jesus Christ let him be note d Anathema Maranatha Paraphrase 22. If any man love not Christ so well as to confesse him but renounceth him in time of temptation as the Gnosticks affirm it lawfull to doe let him fall under the heaviest censures of the Church 23. The grace of our Lord Jesus Christ be with you 24. My love be with you all in Christ Jesus Amen The first Epistle to the Corinthians was written from Philippi by Stephanas and Fortunatus and Achaicus and Timotheus Annotations on Chap. XVI V. 11. Conduct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to accompany to bring on the way v. 6. and to set forth and if need be to provide for the necessaries of his journey So Tit. 3. 13. where 't is explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they want nothing So Act. 15. 3. where they that were sent by the Church of Antioch in all reason are to be believed to have had the charge of their journey defrayed by them As for the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in peace here added it seems to referre to that notion of peace as in Peace be with you c. which is a form of salutation especially at dismissing the assembly see Note on Rom. 16. c. or at any other parting or taking of leave which was among the Christians used by way of benediction and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or with peace will be no more then when ye take leave or part with them V. 18. Refreshed my spirit This phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quieted the spirit is taken out of the Greek translation Zach. 6. 8. in stead of which the Chaldee have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have done my desire that is saith Maimonides they were acceptable and welcome to me See Joh. Coch. Tit. Talmud p. 300. V. 19. Church that is in their house The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church doth not only signifie the place of assembling together but the persons of those that use to doe so that is all the Christians in any place So in the beginning of this Epistle having named the Church which is in Corinth he proceeds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the sanctified the saints that is all the Christians in that place which are meant by the word Church preceding And so here the Church is all the members of the Church of Christ the Christians and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 house signifying in like manner not the walls of the house but the family the persons in it as when 't is said of Cornelius that he was a proselyte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all his house that is he and all the persons in his family it is evident what is meant by the Church in their house that is all the believers of their family The same are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 16. 4. the Church or Christians belonging to their family the prepositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being promiscuously used in these writings To this Theophylact farther addes that by this phrase is intimated the great piety of the Masters of these families that had made all their house Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again their great hospitality to strangers For where saith he such virtues are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that house is a Church V. 22. Anathema Maranatha Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it was the second degree of Censures taken from the Jewes and accommodated to the use of the Christian Church somewhat hath been said Note on c. 5. e. Now the addition of Maranatha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to it signifies the third and highest degree of Excommunication superadded to that second For though some question have been of late made of it by learned men yet there is little reason to doubt but there were among the Jewes those three degrees of Excommunication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first a remotion from familiar converse ad quatuour passus for four paces the second more solemne with execrations out of Moses law added to it the third leaving the offender to divine vengeance This last is denoted without doubt by the origination of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever that be For three derivations it is capable of two mentioned in Moed Katon in these words What is Schammatha Rab answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is death and Samuel said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there shall be desolation The third is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominus venit the Lord comes That this third should not be it there is onely this pretense that then there would be no reason for the dagesh or doubling of the m in schammatha But considering that that is no great change and that in either of the other two greater are admitted in the first the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turned into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and much greater in the second the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here will give us great reason to forsake the two former and pitch upon that third derivation it being clear that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes is the same in both and for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is as clear that they are directly the same The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is name but in ordinary speech among the Jewes signifies the name of God or God himself And so doth Maran in the Eastern tongues signifie Dominus Lord whence in Etruria the Kings were called Marani saith Servius on Aeneid 12. and the Syrians are now called Maronitae because they call Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Lord. Agreeable to which it is that in Epiphanius God is by the Gazari called Marnas and by the Cretians their virgins are styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ladies And thus both these words Schammatha and Maranatha will be directly all one with the denunciation of Enoch Jude 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord cometh and that there explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doing judgement against wicked men that will not be reformed According to this it is that among the Spaniards who have so much of the remainders of the Jewes among them this form hath been used sit Anathema maranatha excommunicatus or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him be excommunicated from the hope of the Lord. A passage there is in Stephanus Byzant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in all probability belongs to this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A shepheard being thunderstruck saith he cried out Ramanthas that is God from above Where though out of Philo the Grammarian he derive it from Raman
powers assist with fear and trembling the Cherubims hide their faces the Seraphims cry with trembling holy holy holy Lord c. And thus it may here have a very commodious sense so as to be answerable to those words in the second part of this speech v. 13. for God worketh in you to will and to doe of his good pleasure which is a foundation of all humility But the notion of the phrase in other places of these books seems to imply something more not onely lowliness of mind but diligence and caution and solicitude and fear of displeasing as a qualification of obedience and so fearing the Lord with all the heart and soul Deut. 10. 12. consists in keeping his commandements c. such as will be required to render it acceptable to God Thus Ephes 6. 5. Servants obey your masters with fear and trembling that is a very great fear of offending terror or trembling lest they should doe any thing amiss So 2 Cor. 7. 15. upon S. Pauls orders of severity v. 9. either delivered by Titus or made known to him by S. Paul v. 14. and so he an officer of S. Pauls sent to see how they behaved themselves under it Titus tells him of the Corinthians obedience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how with fear and trembling ye received him that is entertained him and his message from Paul with all readiness of obedience all diligence and fear and zeal v. 11. to approve your selves unto him Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in fear signifies 1 Pet. 1. 17. with all diligence and care to approve themselves to God and so 2 Cor. 7. 1. in the fear of God is the qualification of their cleansing from all filthiness and perfecting holiness and Heb. 12. 28. as the qualification of serving God acceptably is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with reverence and fear and that back'd with the consideration of Our God is a consuming fire And accordingly the worshippers of God the pious among the Gentiles are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of reverence and fear their fear signifying their sollicitude and diligence to please God wherein their piety consisted And so 1 Pet. 3. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ready as servants are to be at every call to give answer to every one that asks you an account of the hope in you that is to confess Christ even in persecutions and dangers with meekness and fear as with all meekness to men so with all care to approve your selves to God And thus it is here set as the qualification of godly obedience As saith he you have alwaies obeyed so c. work out with fear and trembling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 14. without murmurings disputings which are the worst evidences of an untoward obedience and so most contrary to the sincere diligence and zeale to Gods service meant by the fear and trembling V. 13. Worketh in you both to will The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that worketh being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in you on one side and with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his good pleasure on the other side must in reason so be interpreted as shall be most directly answerable to the exhortation given to them v. 12. of working out their own salvation with fear and trembling To which it will be consequent that as this which is done by God is done of his own free mercy without any merit of ours which may claim it from him and therefore requires not only our humility but our diligence and caution and solicitude and fear of displeasing so gracious a father who may if he be provoked by our unworthiness withdraw it from us so it is not to be conceived to be wrought by God in such an irresistible manner as that it shall be impossible for those in whom God thus works to contradict or resist his working For if it were so there could be no place for the exhortation to doe that which could not be otherwise to work out their own salvation c. To work then in us the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the willing and the acting or operating is the giving us that strength working in us those abilities whch are required to our willing or working as necessary to prepare and assist us to doe either So Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts and operations being all one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give to serve him Luk. 1. 74. signifies his affording that grace which enable us to serve him not which forceth or necessicateth us to doe so The Kings MS. here adds the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his power which as it agrees well with this sense so hath it a farther energie in it to encourage our diligence which is wont to be disheartned by the difficulty and impossibility of the task Be we never so weak and insufficient of our selves God hath all-sufficient strength and by that strength of his he worketh in us the willing and the doing and so if we be not wanting to our selves but work and work out our own salvation with all diligence we shall have no reason to complain of want of strength we are able to doe what he requires of us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through him that strengthnethus V. 17. Offered upon the sacrifice The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes the pouring out of wine upon the sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the effusion of wine on the sacrifices saith Ammonius of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius wine poured out on the sacrifice This wine being thus offered up to God is said to chear the heart of God Iud. 9. 13. And to this S. Paul here compares the effusion of his own blood which is most fitly resembled by wine And the words that follow make the resemblance complete For the bringing in of men to the faith of Christ to the embracing and receiving the Gospel is elsewhere compared to a Sacrifice Rom. 12. 1. your bodies a living sacrifice and 15. 16. and offering of the Gentiles acceptable c. And a Sacrifice being first kill'd then dress'd and prepared by the Priests and Levites the former of these is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and both are made use of here the sacrifise and the service of their faith where their faith signifying their receiving of the Gospel the converting them is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifice of their faith and the farther labour bestowed upon them in the confirming and fitting them for this honourable employment of being offered up to God a living sacrifice is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the service and Paul's spending his life shedding his blood in the employment is the pouring out the wine on the sacrifice Thus 2 Tim. 4. 6. speaking of his sufferings and danger under Nero 〈◊〉 〈◊〉 〈◊〉 〈◊〉
rich man and a poor have a suit together before their Consistories either both must sit or both stand in the same rank to avoid all marks of partiality Agreeable to which is the now pr sent practice of the Jews so that if in matter of difference about meum and tuum a Christian having to do with a Jew think fit to refer it to a Chacham or Judge among them and at his coming into the room where he is chance or chuse as taking himself to be a person of better quality to sit down he presently saith to the Jew be he never so mean Sit thou down also V. 4. Partial What is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here will not easily be resolved I suppose it may best be done by these degrees First by observing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Middle voice generally signifies in these Books either doubâ—ing wavering Mat. 21. 21. Mar. 11. 23. Act. 10. 20. and 11. 11. Rom. 4. 20. or disputing there being a connexion betwixt these two he that doubts always disputing with himself From whence also it signifies to implead with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added to it or to lay any thing to ones charge either in or out of Judicature as Act. 11. 2. they of the Circumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 charged Peter or disputed with him saying Thou wentest in to the uncircumcised and didst eat with them For the notion of wavering Hesychius is punctual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies to be divided to doubt to fear so twice in this Epistle c. 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing wavering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the waverer And as by this notion of the word I conceive a difficult place will be explained Jude 22. see Note m. on that Epistle so we may conclude that in this Epistle c. 3. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be best rendred without wavering or constant see Note f. on that Chapter Secondly by observing the force of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in your selves added to it for as that refers oftentimes to the inward thoughts of the heart and then not to doubt in themselves is to do what they do without any inward reluctance check or scruple or dubitancy which in a sinful and irrational fact as this here spoken of is cannot but be a great aggravation of it so being applied to disceptations or disputes it oft signifies among themselves or one with another And if it be so here it will then belong to the Judges in this Ecclesiastical Council or assembly of Bishops debating or considering among themselves what justice there is in the cause Thirdly by observing that punctation which we find of it in Oecumenius and so also in some printed copies without any note of Interrogation And that that is the right reading is sufficiently evident both by the Mood and the Copulative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and which connect it with what went before and demonstrate it to be govern'd of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if v. 2. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are And then this must needs be the right rendring of it If a man enter having a gold ring and if a poor man in sordid apparel enter also that is if they implead one the other and if you look on or have a partial respect to the rich and say unto him c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and if ye either doubt not dispute not within your selves in your own hearts or else among your selves make no disceptation about it never consider the merit or justice of the cause but meerly looking upon the persons which of them is in fine which in sordid clothes and become Judges of evill thoughts unrighteous Judges Where the sense being all this while suspended one difficulty there is still remaining to resolve what shall be the latter part of the period answerable to the If by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that may possibly be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hear my beloved brethren v. 5. as if he should say If in your Judicatures you deal thus partially I must then tell you or hear you and remember my beloved brethren Hath not God chosen the poor that is done quite contrary to what you now do Or else there must be acknowledged which is very ordinary an Ellipsis thus to be supplied If you do thus and thus then sure you are partial to your fellow Christians v. 1. And either of these are very commodious and sufficiently clear the words from all farther difficulty whereas there be many difficulties that presse the other reading by way of Interrogation as first that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not at all rendred or taken notice of in that reading and secondly it is scarce to be observed in any Author that the negative words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are at any time interrogative when they stand not first in the sentence as here the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being before it and thirdly that other reading supposes and proceeds upon a notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may belong to the Active 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but never to the Mean voice as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the New Testament or any other Author or Glossary CHAP. III. 1. MY brethren note a be not many Masters knowing that we shall receive the greater condemnation Paraphrase 1. And as for actions see c. 2. 12 13. so for words ye are not to judg your brethren or to take upon you that office of Master or Teacher which belongs onely to Christ but to consider that there is a greater an higher judicature the judgment of God to which we are all reserved 2. For in many things we offend all If any man offend not in word the same is a perfect man and able also to bridle the whole body Paraphrase 2. The best of us have much to blame and accuse in our selves and therefore should not be forward to accuse or judge others And of all vices those of the tongue whereof this of judging is an eminent one are most ordinary and they that can rule and manage that as the Judaizers are farre from doing c. 4. 11. and keep innocent from all faults of that kind do thereby demonstrate themselves to be true sincere Christians able to resist all other temptations and guide all their actions according to the Christian rule 3. Behold we put bits in the horses mouthes that they may obey us and we turn about their whole body Paraphrase 3. As in managing of horses when by a bridle put into his mouth we have gotten power over that part we are thereby enabled to dispose of the whole beast though a very strong one as we please 4. Behold
〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not many masters may perhaps be thus collected One great fault of the Judaizing Christians and Gnosticks frequently taken notice of is that of judging others the orthodox Christians and separating from them Thus Rom. 2. 1. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that judgeth in the beginning and end of the verse hath been shewed to signifie see Note a. on that chapter him that teacheth the necessity of observing the Mosaical Law and accuseth and separateth and speaks evil of the Orthodox Christians as breakers of the Law as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sort of Apostates because they are not circumcised These are there farther described v. 18 19 20. as those that take upon them to know the will of God most perfectly and are thence called Gnosticks to be guides of the blind lights of them that are in darknesse instructers of fools 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teachers or masters of babes c. where their assuming those titles of guides lights instructers masters is joyned with the judging of others as blind ignorant fools and babes And as there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teacher or master the same as here is one of the titles they assumed so v. 21. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou that teachest another in this sense again thou that assumest to know more then all others to be able to instruct and teach others as if no man knew his duty but they These are again described Rom. 14. 4. by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that judgeth another man's servant that when Christ hath given Christians liberty in the matter of Circumcision and other Judaical performances require all those performances of their fellow-Christians as if they not Christ were the lords and masters of their faith So again Col. 2. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no man judge you in meat or drinks c. where the judging is that of the Judaizers and is called dogmatizing ver 20. by ordinance retrenching that liberty that Christ hath given us and thereupon judging all that are not their disciples and so that is all one with this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 masters here A spice of this humour it was that Christ noted in the Pharisees Mat. 23. when he tells them they loved to be called Rabbi Rabbi v. 7. that is my master my master my guide my instructer which Christ forbidding his disciples to imitate gives this reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for one is your guide or master Christ and again ver 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be not ye called guides or masters for one is your master Christ And that this is the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 masters here may appear first by the circumstances of the Context and secondly by comparing them with these other places now mentioned For the first in the 12th verse of ch 2. S. James speaks distinctly to these Judaizers and admonisheth them of their words as well as actions that they are to be guided by the Christian not Mosaical law and accordingly to be judged that the Christian law teacheth liberty from the Mosaical and they that speak or doe contrary to that liberty are much to be blamed Which being thus generally proposed on those two heads he begins by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first with the last actions those especially of mercy most contrary to the practice of these Judaizers who fiercely persecuted the Orthodox Christians and on that head he proceeds to the end of the Chapter shewing how little available faith or Christian profession will be without charity And then at the beginning of this Chapter he returns to the first that of the tongue or speech a special part of which is that of judging others and so goes on to this matter of the unruliness of the tongue v. 3 c. and shews how contrary that is also to Christian profession v. 9. it being the cursing of men when they pretend to pay reverence and blessing to God And this it seems they were guilty of not only by what had before been said c. 1. 26. that he that seems to be religious and bridleth not his tongue that man's religion is vain but here also v. 10. My brethren these things ought not to be so And that they are the Gnosticks that are thus noted by him appears v. 13. Who is wise and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing among you let him by a good conversation shew his own works with meeknesse of wisdome intimating that this proud fastidious supercilious wisdome judging and censuring others is that which is here designed to be beaten down by him and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bitter zeal v. 14. And that is the reason also that c. 4. 11. having exhorted them not to speak against one another he adds He that speaks against his brother and judgeth his brother speaks against the law and judgeth the law that is by his practice condemns the law of God which he so zealously professeth to stand for That this is the importance of the place may appear secondly by comparing this verse here with Rom. 14. 10. There for the suppressing this fault of theirs judging or setting at nought the brother this reason is given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for we shall all appear before the judgment-seat of Christ as in another matter 1 Cor. 4. He that judgeth me is the Lord therefore judge nothing before the time untill the Lord come c. that is judging others is an unchristian thing deâ—ogating from Christ's judicature to which all must be referred And so here Be not many masters knowing we shall receive a greater judgment that is answer for what we doe at an higher judicature And so again c. 4. 12. There is one law-giver who is able to save and to destroy that is to whom all judging is to be referred who art thou which judgest another This is farther confirmed by comparing it with 1 Tim. 1. 7. where of the Gnostick Judaizers evidently described v. 6. by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swerving from the faith and good conscience and being turned to vain speaking he saith that they are desirous 〈◊〉 teachers of the Law that is Rabbies that is all one with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Master or teachers here and this it seems in respect of their asserting the necessity of the Christian's observing the Mosaical Law as appears ver 8. and that is in effect the judging of them that observe it not And so 1 Tim. 6. speaking of these under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heterodox teachers puffed up as Gnosticks but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing nothing he adds mention as of their envy and strife so of their evil speaking and evil surmising the judging which we now speak of As for the putting in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many be ye not many masters I suppose that is in
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
declared of them And that not only their sin their false doctrine and slie coming in was foretold but their punishment and destruction also by this famous coming of Christ to the destruction of his crucifiers appears 2 Thess 2. 8 c. where S. Paul foretelling it most probably referres to some prediction of Christ to this matter And such is that of Mat. 16. 25. that they that will save their lives shall lose them and only they that hold out and continue constant in their confession of Christ shall escape this ruine Mat. 10. 22. and 24. 13. And so this is the full meaning of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men whose impostures first and then their vengeance also have been foretold by Christ Unlesse we should farther adde to this that the judgments that formerly fâ—ll on the like wicked men and the denuntiations of those judgments by Enoch c. v. 14. should here be referred to also as emblematical and typical predictions of the punishment that is sure to fall on these men upon that principle of divine judgment that they who are parallel in the sins shall be also in the punishment Ib. Denying the only Lord God The various readings in this place some having but the King's MS. leaving out the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God deserve to be considered If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God be not read then the whole period will belong to Jesus Christ alone without any mention of God the Father and affirm of him that he is our only Master and Lord referring to his great work of our Redemption by which he thus purchased us unto himself to be his peculiar servants so as any other false Gods or Devils so as Simon Magus that now set up against him must never have any part of our honour or worship or obedience from him But if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God be read then it will be doubtfull which of these two senses is to be affixed to it For 1. it may be thus rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our only Master God and Lord Jesus Christ making those three the several attributes of Jesus Christ viz. that he is first our only Master secondly our only God and thirdly our only Lord. And this understood in the Catholick sense of the antient Fathers and Councils is a most divine truth that Christ is our Master by title of Redemption and our only Master not excluding God the Father and God the holy Ghost for as he and his Father are one so he and the holy Ghost are one also but all other pretenders such as Simon that thus assumed to himself to be that truly which Christ said he appeared to be here on earth and so in like manner in the same way of interpretation that Christ is our only God only Lord. And this interpretation proceeds upon that way of punctation which is ordinarily retained in our Copies no comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God but all read in one coherent sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our only master God and Lord Jesus Christ A second rendring may also possibly belong to it in case there were or ought to be a comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God For then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God being separated from that which follows would denote God the Father and consequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only master must belong to him which if it doe then it must be affirmed of these Gnostick-hereticks the followers and worshippers of Simon that they did deny God the Father our only master as well as they denied our Lord Jesus Christ And so indeed we read of him that he assumed to be that God who appeared to Moses in mount Sinai and accordingly the statue was erected to him at Rome and that is the meaning of exalting himself above all that is called God 2 Thess 2. 4. and of what Irenaeus saith of him that he affirmed himself to be sublimissimam virtutem hoc est eum qui sit super omnia Pater the sublimest vertue that is him who is the Father above all things and that the Jews God was one of his Angels and a great deal more See 2 Thess 2. Note e. V. 7. Eternal fire The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all other places Mat. 18. 8. and 24. 41 48. signifying the fire wherein the damned are tormented day and night for ever and ever Rev. 20. 10. it is yet thought probable that in this place being applied to these cities of Sodome c. it should be taken in another notion for an utterly-destroying fire such being the fire and brimstone that fell on those cities But for this there appeareth no necessity but on the other side there is a conjuncture of all circumstances of the Context to perswade the understanding it here of the fire of Hell as in all the other places For first It is evident that Sodome and Gomorrah and the cities about them signifie in this place the inhabitants of those cities for to those only and not to the walls and buildings of the cities belongs the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having given themselves over to fornication And then sure those that suffer the vengeance of eternal hell and therein are set forth for an example what we Christians falling into the like courses are to expect are not the walls but the inhabitants also Now of these it is here affirmed in the Present-tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that thus formerly sinned are set forth a pattern or an example as men which are punished are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suffering or undergoing at the present when Jude writes it the vengeance of eternal fire Of the unbelieving Israelites he had affirmed v. 5. that God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Aorist destroyed them of the Angels v. 6. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having not kept but forsaken their principality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Preter-tense he hath kept them under darknesse ineverlasting chains unto the judgment of the great day and so of these cities in the Aorist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having given themselves over to fornication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and having gone But now in the latter part of the verse it is only in the Present-tense they are proposed or set forth a pattern or an example 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Present undergoing or suffering the vengeance of eternal fire either not at all referring by those words to their long agoe past destruction by fire and brimstone which was notorious in sacred story and so sufficiently intimated in the very mention precedent of Sodome and Gomorrah or if he did yet withall considering it as a judgment still continued then begun as an essay significative of what followed but still protracted without any release they still suffer or undergoe that vengeance of fire which fire is withall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never likely to have an end And this is the exactest and properest
And this they shall doe successefully and efficaciously over the Eastern Nations 29. He that hath an ear let him hear what the Spirit s3aith unto the Churches Annotations on the Revelations Chap. II. V. 2. Say they are Apostles Who these Pseud-Apostles were that this Church of Ephesus had tried and found lyars may perhaps be reasonably affirmed out of the stories of those times Gaius in Eusebius l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sets down the story of Cerinthus the leader of an heresie that he pretended Revelations written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by some great Apostle and related 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prodigious narrations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as shewed him by Angels and then delivered his doctrines of a temporal kingdom of Christ after the Resurrection and that men should in Jerusalem live again and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serve lusts and pleasures and spend the space of a thousand years 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in a nuptial festivity The same doth Dionysius Alexandrinus in his second book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set down speaking of Cerinthus and his followers and their doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Christ's kingdom should be an earthly one and agreeable to his fansie who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very carnal man and lover of the body that it should consist in the satisfying of the panch and lust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in meats drinks and marriages and to that purpose that there might be the more plenty of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in feasts and sacrifices and killing of beasts or victims And Irenaeus lib. 1. goes farther mentioning some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrines of filthinesse not fit to be named which he taught his disciples And this it seems in Asia and 't is very probable in Ephesus it self of which we now speak For that John after his return from banishment lived there we find affirmed by Clemens in his narration of him transcribed by Eusebius Eccl. Hist l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that he going into a Bath on a time and finding Cerinthus to be there leaped back and went out not enduring to be under the same roof with him for fear as he said that it should fall when such an enemy of Christianity as Cerinthus was in it is the affirmation of Irenaeus l. 3. out of a tradition of Polycarp see Euseb l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And two circumstances more to our present purpose will be observable in that Author First that the Nicolaitans here mentioned to be hated by this Church v. 6. did rise immediately after Cerinthus and his follower◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith Eusebius and are therefore set down immediately after them in the course of his History c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly that Dionysius Alexandrinus comes to take him in in his discourse on occasion of this very book the Revelation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith Eusebius having expounded some parts of the Revelation out of an antient tradition Whether this were the place of the Revelation which he so expounded I cannot affirm but of this I am sure that he and his followers pretending to have received their Revelations from some prime Apostle and affirming the prodigies he spake of to be shewed him by Angels may well be said to say they are Apostles that is to have commission from heaven for their doctrines when assuredly they were not such And that the Church of Ephesus was not deceived by him but found out and rejected his errors appears by S. John avoiding him in that place as one that was so known an enemy of the truth that he speaks to all that were with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let us not come near this vile person which is an interpretation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in this verse their not enduring these vile carnal Gospellers but separating from them V. 4. Hast left thy first love The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred thou hast remitted or abated thy first love for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies being applied to things of this nature remission of degrees of any thing as that is contrary to intension of them Master Brightman's fansie on the word is very observable and from thence it will be easie to judge of the solidity of the grounds on which he proceeds in his interpretations Every one of the Churches saith he hath such a name given it as will declare its whole condition as it were by marks written in the forehead Thus saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast remitted doth sufficiently teach what the Spirit considered in this city viz. that 't was Ephesus as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omission c. from whence he presently gathers that by Ephesus is meant the whole Primitive Church till Constantine's daies Thus pitifully slight are the marks and characters by which he passeth his judgment and on which he founds his interpretations For besides that Ephesus is the name of a city and Church known in the Scripture and doth as punctually signifie that and nothing but that as London signifies London and it may be as reasonable to say that the Epistle of Paul to the Ephesians had a particular aspect on the whole Church till Constantine as that this part of S. Johns Epistle to the Angel of the Church of Ephesus belongs to it the allusion of aphecas for that is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Ephesus is as remote in found as one could well imagine but then in signification much more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying desire or appetite but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remission or loosing Now for the other part of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is here not the love or care of the Bishop toward the flock as Master Brightman would have it but the great love toward Christ which first was in them not their first love as that signifies the object of it Christ for the leaving or utter forsaking of him were not reconcileable with the other commendations which are here given of them particularly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast patience at the present thou perseverest still in the Christian faith but it is their first zeal and fervency of love toward Christ see Mat. 24. 12. which it seems was in processe of time much remitted in the Christians of that Church This love when it is perfect casteth out fear he that hath it will make no scruple to die or undergo any danger for Christ And thus had this Church formerly behaved themselves toward Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 3. they had endured and pass'd through difficulties and not fainted But now it seems they were fallen into a great and dangerous remissenesse in this particular of which therefore if they repent not they are threatned with removal of their Candlestick What this remissenesse was may perhaps be guess'd
also the ships which though they be so great and are driven of fierce winds yet are they turned about with a very small helme withersoever the governour listeth Paraphrase 4. And so though a ship on the sea be a vast unwieldy vessel and in the power of winds and waves as we are of temptations to carry it violently before them yet the Pilot by means of the helm or stern a small part of an unconsiderable bignesse is able to rule it and turn it as he please 5. note b Even so the tongue is a little member and boasteth great things behold how great a matter a little fire kindleth Paraphrase 5. Again the tongue is one of the smallest parts of a man's body and yet makes a great noise doth a great deal of hurt stirres up faction and contention in the Church as a little fire ye know will set a whole house or any the greatest pile on fire 6. note c And the tongue is a fire a world of iniquity so is the tongue among our members that it defileth the whole body and setteth on fire the note d course◠of nature and it is set on fire of hell Paraphrase 6. And the tongue cannot more fitly be resembled then to fire for though it be but one and that a very small member of the body yet so it may be used as to set the whole society of men a church a kingdome a whole world on fire with strife and contention and all wickednesse infecting and poysoning the whole society setting all in combustion being it self set on work by the devil kindled by that fire that comes from hell 7. For note e every kind of beasts and of birds and of serpents and things in the sea is tamed and hath been tamed of mankind Paraphrase 7. 'T is in the power and skill of man as through all times we see to represse the violence and poyson of all other creatures to subdue and disarm them of their weapons and means of hurting mortally 8. But the tongue can no man tame it is an unruly evil full of deadly poyson Paraphrase 8. But the tongue is more hard to be subdued then any of these an irremediable author of many evils strikes and wounds and kills like the most venemous beast and no antidote is sufficient against it 9. Therewith blesse we God even the Father and therewith curse we men which are made after the similitude of God Paraphrase 9. And what a foul sin is it in a Christian or professor of piety to use this member to so distant offices to confesse with the tongue and acknowledge him who is both our God and our father and to judge and rasie at our Christian brethren who for that image of God they bear upon them are to be looked on and used with all kindnesse 10. Out of the same mouth proceedeth blessing and cursing My brethren these things ought not so to be Paraphrase 10. This contrariety of our practices is a most unchristian thing and ought to be reformed in you your profession of piety to God ought to have all charity to your fellow-Christians accompanying it 11. Doth a fountain send forth at the same place sweet water and bitter Paraphrase 11. No fountain can send forth two sorts of waters of so distant a nature so contrary one to the other sweet water to which the effluxions of our charity may fitly be compared and bitter water by which cursing was express'd Num. 5. 21. 12. Can the fig-tree my brethren bear olive-berries either a vine figs so can no fountain yield both salt water and fresh Paraphrase 12. Any more then one tree can bear the fruit that belongs to another tree 13. Who is a wise man and indued with knowledge amongst you let him shew out of a good conversation his works with meekness of wisdome Paraphrase 13. And therefore for them that despise and condemn others and take upon them to be the onely perfect men ver 1 2. the Gnostick Judaizers let them know wherein the true Christian knowledge consists even in doing all works of charity as well as piety with all meeknesse as that is opposed to pride of their own wisdome accompanying them 14. But if you have bitter envying and strife in your hearts glory not and lie not against the truth Paraphrase 14. But bitter emulation contention is farre◠from being a piece of spiritual wisdome and therefore if this be among you what is this but an hypocritical boasting or ye have little reason to boast or pretend that you are the wise or spiritual as the bitter contentious Gnosticks doe see v. 15. 15. This wisdome descendeth not from above but is earthly sensual devilish Paraphrase 15. This is quite contrary to the true celestial wisdome that Christ came to teach and infuse into us 't is that which first the love of the world secondly mens own carnal unregenerate hearts or thirdly Satan himself that professeth to be an enemy of all good men infuseth into them 16. For where envying and strife is there is confusion and every evil work Paraphrase 16. For there is nothing so ill that is sinfull be it sedition or disturbance of the whole State or Church and nothing so ill that is miserable no such curse to any community or unquietnesse to any particular person but it is certainly to be expected where emulation and contention have once entred 17. But the wisdome that is from above is first pure then peaceable gentle and easie to be intreated full of mercy and good fruits note f without partiality and without hypocrisie Paraphrase 17. But the true Christian celestiall wisdome indeed may be known by these properties that it is first pure from all lusts and filthinesse so frequently practised by the Gnosticks secondly peaceable and so quite contrary to the contentious factious humor of the Gnosticks thirdly not rigid but gentle mild equitable receding from his own strict right in order to peace see note on 2 Cor. 10. a. fourthly very ready to believe any thing that is good of another or that may mitigate or alleviate his fault see note on 1 Cor. 13. c. fifthly abounding in all charitable works sixthly without all wavering or inconstancy or danger of falling off to the seducers or persecutors Gnosticks or Jewes or without making any difference a liberal distribution to all that want seventhly without dissimulation or appearing to be what they are not such as the false brethren 2 Cor. 11. 26. which brought such mischief on the Apostle 18. And the note g fruit of righteousnesse is sown in peace of them that make peace Paraphrase 18. But they that love and follow peace shall accordingly be repai'd the reward of the righteous the peace and all the mercies of God shall be their reward Annotations on Chap. III. V. 1. Be not many masters What the full importance of this admonition is 〈◊〉